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By Ed. Jordan James B.

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It is God, not the constitutional doctrine of religious liberty, who undergids the Christian school movement. If the constitutional doctrine of religious liberty were removed, or undercut by humanistic interpretations by the judges, it would still be the obligation of Christian parents to send their children to a Christian school. The issue is not religious liberty. The Christians are caught in an intellectual bind. They use the doctrine of religious freedom to defend themselves, yet this involves, necessarily, the right of all other religious groups, including the satanic cults, to set up schools for their children, and other people’s children.

It does no good to accept one or two of these possible results as an ideal, just to avoid the others. While we may have to decide among them temporarily, as we work to create a biblical alternative, we cannot accept as a long-term goal any one of the three possibilities. Christian covenantalism needs an alternative. How can we achieve this? Rushdoony has struggled with this problem, in an article called “Religious Liberty,” which was Chalcedon Position Paper No. 12 (no date, but sent out in mid-1980).

All legislation is exclusionary. Which public or private acts are to be excluded? How do we know which acts should be excluded from public life by law? By an appeal to neutral human reason? Tradition? Or the Bible? As fundamentalists begin to face the political implications of the loss of faith in neutrality, they see their old political assumptions sinking. The Marxists faced this from the beginning: Marx’s savage attacks in the Communist Manzjesto (1848) on the “utopian socialists” who believed in a universal morality made his position clear.

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