" A new and more powerful proclamation of the Law is perhaps the most pressing need of the hour...A low view of Law always brings legalism in relegion; a high view of Law makes man a seeker after grace. Pray God that the high view may again prevail"

J. Gresham Machen

State School VS Christianity

Sending Christian children to the state schools is an abomination and a sin, just as is sacrificing (especially covenant) children to the "State-King" Molech. The humanist churches (that is state schools) job is to teach and promote their religion. Education itself is actually the primary way of practicing a religion; whether it is Buddhism, Islam, Humanism or Christianity we all have one thing in common in performing the duties of our religion and that is to educate.

4 “Hear, O Israel: The Lord our God, the Lord is one. [1] 5 You shall love the Lord your God with all your heart and with all your soul and with all your might. 6 And these words that I command you today shall be on your heart. 7 You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. 8 You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. 9 You shall write them on the doorposts of your house and on your gates.

In Deuteronomy 6:5 we have the greatest commandment, to Love the Lord your God with all your heart and with all your soul and with all your might. The next verses tell us the very first application of this greatest commandment which states ,You shall teach them diligently to your children.

Is not sending your children to the state schools breaking the greatest commandment?

YES IT IS. No one who sends their children to state schools 8 hours a day can tell me that they are keeping this greatest commandment. And the excuse that different people have different circumstances in their lives and they have to do what they think is right before God and public schools is ok for them is a LIE.

Read the verse again, what is the first part say?

Hear, O Israel: The Lord our God, the Lord is one.

He is one. There is one God, One Lord, One LAW, one rule of faith and life, one saviour, one people of God and there is only ONE WAY of doing what is right before him. You cannot justify your breaking this commandment just because you believe state schooling is ok or convenient.

Who are the people of God?
those who keep the commandments of God and hold to the testimony of Jesus. Rev 12:17

Who are NOT the people of God?
And the smoke of their torment goes up forever and ever, and they have no rest, day or night, these worshipers of the beast and its image, and whoever receives the mark of its name.” Rev 14:11

In the Bible, the god Molech is the state. The word Molech in hebrew means "king" and is symbolic of the state. Molech demanded the children be given to him, and he would CONSUME them with fire.

What are you Christian parents doing sacrificing your children to Molech?

You are worshiping the beast and shewing yourself to have recieved his mark of obedience, you are obeying that state-king rather then obeying God.

God said that it is HIS Law that shall be on your right hand and on your forehead. Not the Beast's.

You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. Deut 6:8

Your minds are full of the law of the beast and your right hand is perfoming his duties.He has asked for your children and you are obeying him. What more can that beast ask from you, you have already given him your children. So what if he asks for your income in taxes, if he asks to tax your property or take it if you don't pay, you will willingly obey all things that he asks because you have given him everything already.

Hitler said he did not fear those who opposed him for they had already given him the task of educating their children. God destroyed Hitler, but those who obeyed him and let him educate their children through state schools have been found guilty of sin before God.

Repent, stop obeying the beast and obey GOD.

To help get your children out of the state schools and for more information see the Alliance for Separation of School and State at www.schoolandstate.org.

For the Love of Christ and the Advancement of His Kingdom, Dominion and Rule over all the Nations and the Destruction of the Enemies by the Sword that Proceedeth out of His mouth, the Word of God.
Moses

History Lesson
Rome saw the connection between religion and the social order, and Christianity posed a threat to the old-time Roman religion because it did not make politics the sole agent of change. Israel's past, however, was replete with visions of political salvation. Early in her history, God allowed Israel to experience what it would be like in a wholesale rejection of Jehovah (1 Sam. 8). The people were under the delusion that their problems were political in need of a political solution. Ultimately, however, the nation had made a religious decision. By choosing Saul, they had rejected Jehovah. The Israelites wanted a better world, and politics was considered the road to that "Great Society." Great societies are possible, but they are dependent upon God's methodology. Instead, Israel made the State the catalyst for change. This was a grave error, and unfortunately, it's an error that is too often repeated. The State is God's minister, not the world's master.
The Church must reject making politics or the State ultimate and sacred. It must renounce political weapons in favor of the armor of Ephesians 6:10-20. This passage shows us both the weapons of the Church and, by contrast, those of the world. The stated weapons of the Church are truth, justice, the gospel of peace, faith, salvation, the Word of God and prayer. For each of these the world has its demonic distortion.
While our weapons are spiritual, the war is manifested and fought in this world. There will not be any need of armor in heaven, because there will be no enemies to fight. While we do not fight against flesh and blood, flesh and blood are energized by "the spirit that is now working in the sons of disobedience" (Eph. 2:2). These spiritual weapons are designed to be used in this world against real foes. Internal defilement, energized by "the spirit that is now working in the sons of disobedience," has an effect on other people who live in this world. "That which proceeds out of the man, that is what defiles the man. For from within, out of the heart of men, proceed the evil thoughts and fornications, thefts, murders, adulteries, deeds of coveting and wickedness, as well as deceit, sensuality, envy, slander, pride and foolishness. All these things proceed from within and defile the man" (Mark 7:20-23). It's plain to see that these defilements affect other people. While the man spewing forth this evil is defiled, fornication, murder, theft, and adultery are sins that harm others.
All too often the Christian has laid down his spiritual armor in favor of Saul's armor: Political solutions to spiritual problems. This is no less the case with social reforms. Israel failed to learn the lesson that civil government is simply one government among many as "a minister of God" (Rom. 13:4). She eventually found herself in the midst of an Empire built on the conviction that the Emperor was a god. Caesar was called dominus et deus, "lord and god," a rival to the King of kings. The Roman "Emperor was worshipped as a manifest god and saviour by all his subjects," and "the society of the Empire became a quasi-religious society" that in time could not sustain the Emperor or the Empire. Like Egypt and Babylon before it, Rome would not tolerate any religious competition. All allegiance must be paid to the king who was the earthly representative of the gods and their earthly representatives.
The God of Scripture is equally demanding, but He has a legitimate claim to all worship and loyalty. The struggles between the universal church and localized political empires attempting to extend their borders through military conquest "were struggles between rival spiritual societies and, as such, a confrontation of rival theologies."
While the ancient political empire has been replaced by other numerous "quasi-religious" societies, none has matched Rome in its breadth and depth. Every facet of life was affected by the Roman religious and political dogma. All attempts at resurrecting the empire idea will fail because the Church has become the new community, the new empire, that has permeated and weakened all attempts at political empire building.
In its conception of the church as a single, organic society which transcended and included "all earlier distinctions, whether of Jew and Gentile, or of Greek and barbarian, or of bond and free," Christianity represented its own ideal of a universal society permeated by the personal spirit of God. The "political world-society . . . possessed a universality which answered to the aspiring and universal genius of the early church." In effect and, to be sure, with much searching, struggle and compromise, Christianity moved into the shell of the empire. The church "became a world-society co-extensive with the world-empire" and "Christianity became both a city of God in conception and an organized universal society in action."
When the Roman society vanished, Christian civilization, the kingdom of God, remained. If the Roman Empire is history, we can assume that all attempts at empire building will meet a similar fate. Time and truth are on the side of God's kingdom. Rome lost. Christendom won and continues to extend its boundaries further than Rome ever could have imagined.
Gary Demar

"The law sends us to the Gospel that we may be justified; and the Gospel sends us to the law to inquire what is our duty as people who are justified."

THEONOMY
One of the most important distinctives of theonomy is its view on civil law and the civil magistrate. Theonomy teaches that God's law as revealed in Scripture sets the moral standard for all of life, including the social and political. Theonomy contends that the law of God ought to form the basis for all civil law, and that the civil magistrate is a servant of God who is responsible to uphold all aspects of the moral law that directly relate to the social order, public morality, and civil justice. Autonomy in socio-political ethics is just as offensive to God as autonomy in personal ethics. The discussion that follows will present some of the basic features of the theonomic approach to civil law.
God, who is King over all the earth (Ps. 47:2, 7-8), has established three separate institutions for our good and for the ordering of human society. These institutions are: the family (Gen. 2:24; Col. 3:18-21), the church (Gen. 12:1-3; Eph. 1:22-23; 2:19-22), and the state (Gen. 9:5; Rom. 13:1-7). Each has been granted authority from God for the carrying out of their respective commissions. Now, when God gives authority to men, He always gives clear instructions on the purpose, limits, and use of that authority. The Word of God reveals these necessary instructions (torah, or laws) so that the family, the church, and the state will be thoroughly equipped for every good work (2 Tim. 3:16-17). This all seems reasonably clear. Yet, many Christians who believe that Scripture ought to establish the laws of conduct for the family and church, reject out of hand the teaching of theonomy that the state is also bound to adhere to biblical law as the standard for all its activities and legislation. Theonomists avoid such a glaring inconsistency and properly maintain that each institution established by God is bound to the authority of the law of God revealed in Scripture.
The theonomic view on civil law is centered on the biblical teaching concerning the state and the civil magistrate:
God, the supreme Lord and King of all the world, hath ordained civil magistrates to be under him, over the people, for his own glory and the public good; and to this end hath armed them with the power of the sword, for the defence and encouragement of them that do good, and for the punishment of evil doers.1
The Bible distinctly teaches that the civil magistrate receives his authority from God and that he is to function as God's minister (servant). That this is the case is seen by direct scriptural statements (Rom. 13:4, 6; Isa. 43:28); by the fact that God is the one who places him into authority (Dan. 4:25, 32, 34-37; Jn. 19:11; Rom. 13:1; 1 Pe. 2:14); by the fact that all those who rule over men are commanded to rule in the fear of God (2 Sam. 23:3; 2 Chron. 19:6-7); by the fact that all the kings and judges of the earth are commanded to serve the Lord and pay homage to His Son (Ps. 2:10-12); and by the fact that Jesus Christ, the risen and ascended Lord, is now King of kings and Lord of lords with sovereign authority over all the nations (Ps. 2:1-12; 110:1-7; Phil. 2:9-11; Rev. 1:5; 17:14; 19:16).
Furthermore, the Bible leaves no doubt concerning the purpose of the state and the function of the civil magistrate. The state is appointed by God to execute His wrath upon evil doers, and to praise and defend those who walk in righteousness (Rom. 13:1-6; Prov. 17:5). This means that the state has been commissioned by God to administer justice in society (Deut. 1:16-17; 16:18). To the state belongs the power of distributive justice which consists in giving to every man that judgment and equity, protection or punishment that the law requires. Therefore, it is evident that the civil magistrate is appointed to enforce the law. But whose law is the magistrate to enact and enforce upon those under his jurisdiction?2 Is not the biblical answer to this question clear? If the magistrate is God's servant appointed to carry out God's vengeance on evil doers, then it must be God's law that the magistrate is to administer and enforce!3
The civil magistrate is required to know the law of God and always keep the Scripture before him so that he will rule in the fear of God and judge according to the righteous standard of God's law (Deut. 17:18-20; 2 Chron. 19:6-7). No other standard is acceptable! It is through the wisdom revealed in God's Word that the ruler and judge are enabled to "decree justice" (Prov. 8:15-17). But when the magistrate forgets the law of God, judgment is perverted (Prov. 31:4-5). The magistrate is called to emulate God's righteous throne by ruling according to God's righteous law (Ps. 47:8; 97:2; Prov. 16:12; 20:8; 25:5). The Scripture praises the ruler who upholds God's law and properly protects the righteous and punishes the wicked (Prov. 21:3; 29:2, 4, 14), but "he that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the Lord" (Prov. 17:15). The Bible condemns "the throne of iniquity" as a civil administration "which frames mischief by a law" because such laws assail the righteous and condemn innocent blood (Ps. 94:20-21). The Lord says, "Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed" (Isa. 10:1), and "Woe unto them...which justify the wicked for reward, and take away the righteousness of the righteous from him" (Isa. 5:22-23).
Thus it is evident, there can be no neutrality in civil law. A magistrate will either forsake God's law and praise the wicked, or he will keep God's law and contend with them (Prov. 28:4). A civil administration will either rule according to God's law (theonomy) and be a "throne of righteousness," or it will reject God's law and rule according to man's law (autonomy) and be a "throne of iniquity."
Having commissioned civil government to rule according to His law and establish justice in the land, the Lord arms the state with the power of the sword (Gen. 9:5-6; Rom. 13:3-4). The power of the sword is the authority to inflict punishment on those who break the law. It is this power to enforce the law by means of punishment which is a terror to the wicked and thus a restraining force upon evil in society (Deut. 19:20; 21:21; Prov. 21:11; Ecc. 8:11). God grants the state the right to require the payment of damages or restitution (Ex. 21:18-19, 22; 22:1, 8-9), to inflict corporal punishment (Deut. 25:1-3, 12; Prov. 19:29; 20:30; 26:3), and to execute those who are worthy of death (Ex. 21:12-17; Deut. 19:12-13, 16-21). 4 Now the obvious and pertinent question is this: when should the state use this power of the sword? What actions of men ought the state to punish, and how ought these actions (crimes) be punished? These are the central questions of penology. Every system of ethics must definitively address these issues. By what standard shall the state define crime and the just punishment for particular crimes? Does the state have autonomy to determine these questions for itself? The Scripture emphatically answers, no! The Lord God who gave the state the power of the sword has also given specific revelation in the Bible on how and when the state ought to use that power. Where in the Bible did He reveal these things? He did so in the civil law codes of Israel. In the civil statutes and case laws of the Old Testament, God reveals the demands of the moral law in terms of civil justice. Through the Old Testament law the civil magistrate will be instructed as to what sin5 (evil) he ought to punish, and how he ought to punish it.
The law of God revealed through Moses and the Prophets sets forth the standards of crime and punishment that all nations ought to follow (Deut. 4:6; Ps. 2:10-12; Prov. 8:15; 28:4). By discerning the "general equity"6 revealed in Israel's civil law, the state will be instructed in how to frame its own laws in accord with the moral law of God. To reject the Old Testament laws which deal with civil justice is to leave the state with no objective written standard for carrying out its mandate from God. Would God grant the state the awesome power of the sword, and then fail to give the state specific instructions on how and when to use that sword? If you reject Old Testament civil law as the standard, then your answer must be, yes.7
The disturbing fact is that many Christians deny that God intends the nations to be bound to the principles of justice revealed in Israel's civil law. These Christians would rather substitute the standard of natural law for the standard of God's written law. This may appear to many to be the most acceptable standard for the nations, but the rejection of biblical law for natural law raises a number of important questions which the proponents of natural law need to answer.
First of all, where in the Bible does it expressly teach, or even imply, that civil government is only accountable to natural law and not accountable to the righteous standards of biblical law? If God has been pleased to bring the revelation of His holy Word to a nation, will He not also hold that nation accountable to rule according to the standards of justice that He makes known in that Word?
Secondly, since natural law and biblical law are really the revelation of the same moral law through different channels, why choose the inadequate channel of natural law over the perfect and infallible revelation of Scripture? Why choose natural law which reveals no specifics on the nature of civil government, or the use and limits of state power, over the Word of God which does give these specifics?8 Some may respond by saying that we live in a secular society that does not accept the authority or the ethical standards of biblical law. However, if natural law and biblical law are the revelation of the same moral law, how will the ethical standards of natural law be any easier for the unbeliever to accept than the ethical standards of the Bible?9 If there is no hope that a pluralistic society will ever accept the standard of biblical law, what basis is there to hope that such a humanistic culture will ever come to a true and common understanding on what constitutes natural law?
Thirdly, why should Christians surrender the "sword" of the Word of God for the elusive concept of natural law in our battle to establish righteousness in our nation? What possible advantage is there in laying aside the quick and powerful Word of the living God as we seek to call this nation to repentance and to its duty "to serve the Lord with fear...and kiss the Son" (Ps. 2:10-12)?
Fourthly, what standard of social and political ethics should a Christian magistrate use to guide him in the decisions and judgments that he must make as God's minister, biblical law or natural law? Is the Christian magistrate to use the Bible for his own personal ethics and family ethics, but then set the Bible aside when he comes to his office of civil magistrate? Christians who propose natural law as the rule for social and political ethics need to supply biblical answers to the above questions.
Christian natural law advocates also need to provide a biblical refutation of Symington's insightful words:
It is the duty of nations, as the subjects of Christ, to take his law as their rule. They are apt to think it enough that they take, as their standard of legislation and administration, human reason, natural conscience, public opinion, or political expediency. None of these, however, nor indeed all of them together, can supply a sufficient guide in affairs of state. Of course, heathen nations, who are not in possession of the revealed will of God, must be regulated by the law of nature: but this is no good reason why those who have a revelation of the divine will should be restricted to the use of a more imperfect rule. It is absurd to contend that, because civil society is founded in nature, men are to be guided, in directing its affairs and consulting its interests, solely by the light of nature...The truth is, that revelation is given to man to supply the imperfections of nature; and to restrict ourselves to the latter, and renounce the former, in any case in which it is competent to guide us, is at once to condemn God's gift and to defeat the end for which it was given. We contend, then, that the Bible is to be our rule, not only in matters of a purely religious nature, in matters connected with conscience and the worship of God, but in matters of a civil and political nature. To say that in such matters we have nothing to do with the Bible, is to maintain what is manifestly untenable. To require nations, who possess the sacred volume, to confine themselves, in their political affairs, to the dim light of nature, is not more absurd than it would be to require men, when the sun is in the heavens, to shut out its full blaze and go about their ordinary duties by the feeble rays of a taper. Indeed, if nations are moral subjects, they are bound to regulate their conduct by whatever laws their moral Governor has been pleased to give them; and as they are the subjects of the Mediator, they must be under the law of the Mediator contained in the Scriptures. He has not placed his moral subjects in ignorance of his will, nor left them to search for it amid the obscurities and imperfections of a law which sin has effaced and well nigh obliterated. In the Holy Scriptures of truth, he has given them a fairer and more complete exhibition of the principles of immutable and eternal justice, than that which is to be found in the law of nature.10
Theonomy rejects the claim that natural law ought to be the standard, and teaches that the nations are bound to the universal and unchanging principles of justice revealed in Israel's civil law. The Old Testament law is a model of justice for every sphere of life, including the civil sphere (Deut. 4:6-8). Therefore, the penology revealed in the civil law of Israel ought to be the rule for civil law today. The punishments prescribed in the perfect law of the Lord (Ps. 19:7) establish perfect justice. The New Testament itself declares that all the penalties appointed for the violation of the civil law of Israel were "a just recompense of reward" (Heb. 2:2). The Lord did not violate the lex talionis principle of justice ("an eye for an eye," cf. Ex 21:24-25; Deut. 19:21), 11 which He had commanded judges to follow, when He established the penal sanctions of Israel's civil law. The penalties were neither too harsh, nor too lenient. In God's law the punishment always fits the crime.12
Not only does the law of God establish the duties and functions of civil magistrates, it also sets forth the necessary qualifications for those who will bear rule in the civil sphere: "Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens" (Ex. 18:21). If a nation is to know the blessing of righteousness and justice under God's law, its rulers must be men who fear God and openly serve Him as His ministers (2 Sam. 23:3; Rom. 13:1-6), submitting to His law in all their duties and decisions. To seek to establish righteous laws without taking into account the spiritual condition of the men who enact and enforce the laws is an exercise in futility. There is perfect harmony, however, in the law of the Lord: it insists on righteous laws and righteous men.
So then, just as we have no right to autonomy in the making of our civil laws, so likewise, we have not right to autonomy in the choosing of our civil leaders. God's law requires that we only choose men who are wise and able, who know the Scriptures, and who fear God and pay homage to Jesus Christ, publicly confessing Him as King of kings and Lord of Lords (Ex. 18:21; Deut. 1:13; 17:15; Ps. 2:10-12; Rev. 1:5; 19:16).
Theonomy also affirms that true civil liberty can only be known in a nation where God's law is the standard for civil law. This is because true liberty in God's world is not freedom to do what one pleases (autonomy), but it is freedom to do what is right and good (theonomy). The law of God sets forth the path of righteousness; hence it is the perfect law of liberty (Jas. 1:25). The psalmist said, "I will walk at liberty: for I seek thy precepts" (Ps. 119:45). The law is God's truth, and it is the truth that sets us free (Ps. 119:142; Jn. 8:31-32). Humanistic law, which is based on the lie, promotes wickedness, and this is the path of bondage and death (Jn. 8:34; Prov. 14:12).
Additionally, the law of God promotes civil liberty by defining the limits of state power. The state may not control or legislate where it has no scriptural warrant.13 The magistrate must stay within the bounds of his legitimate authority. The individual, the family, and the church are to be free from unlawful state oppression so that they may fulfill their responsibilities from God. Likewise, the law of God gives the citizens a standard whereby they may judge the actions of the state. If the state oversteps its bounds, the citizens are justified in resisting the tyranny of the state (Acts 4:19; 5:29; Matt. 22:21). 14 Without the measure of God's law, the citizens might never be sure when the state ought to be resisted.
Theonomy also advocates the separation of church and state. The church and state are distinct institutions, each having their own clearly defined ministry from God. The state is a ministry of civil justice by the securing of the rights of its citizens and by the punishing of evil doers (Deut. 19:13; 25:1-2; Rom. 13:1-4; 1 Pe. 2:14). The church is a ministry of grace through the preaching of the Word of God and the administration of the sacraments (Matt. 28:19-21; 26:26-28; 1 Tim. 3:15; 4:13). The state is not to control (govern) the church, nor is the church to control (govern) the state.
However, both church and state are to function under Christ's authority and law; both are to serve God's kingdom by carrying out their respective commissions; both are to assist each other and influence each other for good. The state is to shield the church from the wicked, and provide the domestic tranquillity and freedom which will enable the church to carry out its calling without harassment or fear (1 Tim. 2:2; Isa. 49:23). 15 The Reformed Presbyterian Catechism (1949) asserts, "The State serves the interest of the church in that while recognizing the independence of the Church, she exercises her authority to preserve public morals and to honor the true religion."
The church is to teach the state the principles of God's Word by which the state is to govern. The church has the prophetic function of rebuking the state when it departs from the law of God and of calling the civil magistrate back to the paths of righteousness (Isa. 10:1-2; Amos 5:10-12; 2 Sam. 12:1-14; Jer. 1:9-10; Mk. 6:18). The church is to prepare men in both character and knowledge to be effective and godly magistrates. The church is to provide the foundation for a just and free society by evangelizing and discipling the citizens in the Christian faith, and by teaching them to pay their taxes and to give all proper respect and obedience to the civil authorities over them (Rom. 13:1, 7; 1 Pe. 2:13-14, 17; Matt. 22:21). Theonomy strongly condemns the current secular view of the separation of the church and state which promotes the separation of the state from God and the authority of His law. This secular perversion of the biblical doctrine of the institutional separation of church and state is really an attempt by autonomous man to deify the state, and to make the state's word the law of the land in the place of God's Word which ought to be the law of the land (Ps. 2:1-3).
Finally, let it be clearly known that theonomy does not believe in salvation through politics. Theonomy is a doctrine of ethics. It teaches the ethical standards which ought to govern a nation and its civil law. But the theonomist's hope for bringing a nation into conformity to the law of God is not in politics or in politicians, but in Jesus Christ alone! Salvation on a personal and national level is of the Lord (Isa. 33:22). It is only through the sovereign will and power of the triune God that a people can be turned from their sin and become a righteous God-fearing society that honors the Lord Jesus Christ and keeps His law. The evangelization of the lost and the edification of believers are both essential to any true national reformation.
Furthermore, theonomists believe that reformation is needed at all levels, not just in civil government. Theonomy issues a prophetic call to individuals, to the family, to the church, and to the state to repent and recognize Christ as Lord and His law as the supreme rule of ethics. Theonomy seeks to reform politics, but it does not seek a reform through politics. The humanist trusts in the "messianic state" to save him and his society. The theonomist puts his faith in the Messiah.