By Editorial Staff
Published August 1, 1992
Russian President Boris Yeltsin’s decrees outlawing the Communist Party and confiscating its property after the abortive coup last August have been challenged. Remaining Communists claim that Yeltsin’s actions were unconstitutional. Yeltsin’s followers respond by claiming that the Communists were less a political party than a criminal conspiracy armed with military power.
Initial hearings opened in July; ironically, the Communists themselves instigated the proceedings in protest of Yeltsin’s decrees. Former Communist Party leaders have something personal at stake in the trials: the offering up of thousands of personal memos seized from Communist Party headquarters as evidence documenting its reign of terror. Documents already made public include a 1975 directive for the shipment of arms and ammunition to the Popular Front for the Liberation of Palestine – among the most violent of the PLO terrorist entities – to be used in attacks on Israelis and Americans. Although long suspected, this would be the first direct evidence of the Kremlin arming terrorist groups.
Former Soviet President Mikhail Gorbachev desperately wants the proceedings stopped, noting the futility of putting “70 years of history on trial.” However, evidence documenting criminal activity during Gorbachev’s tenure as Communist Party chairman may be the real motive behind the former President’s cries of protest. Gorbachev’s plans for an attempt to return to power may already have been squelched by the following revelations: the Communist Party looted the public treasury, financed Marxist parties abroad (among them the U.S. Communist Party), and fostered various acts of oppression. Inmates of gulags and psychiatric hospitals, and the victims of KGB torture chambers may be called upon to testify in the trials.
Billed by the Russian government as a “second Nuremberg process,” the trials could debunk the second totalitarian monstrosity of the 20th century, just as the first exposed the horrors of Nazism to mankind’s shocked gaze, helping once and for all to disillusion its remaining followers in the Third World … and admirers on American college faculties.
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“When the lives of the unborn are snuffed out, they often feel pain, pain that is long and agonizing.” – President Ronald Reagan to National Religious Broadcasters Convention, January 1981
Ronald Reagan became convinced of this as a result of watching The Silent Scream – a movie he considered so powerful and convicting that he screened it at the White House.
The modern technology of real-time ultrasound now reveals the actual responses of a 12-week old fetus to being aborted. As the unborn child attempts to escape the abortionist’s suction curette, her motions can be seen to become desperately agitated and her heart rate doubles. Her mouth opens – as if to scream – but no sound can come out. Her scream doesn’t have to remain silent, however … not if you will become her voice. This newly re-mastered version features eight language tracks and two bonus videos.
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A Reasonable Response to Christian Postmodernism
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The title of this book is a misnomer. In reality, I am not trying to get anyone to shut up, but rather to provoke a discussion. This book is a warning about the philosophy of “Christian postmodernism” and the threat that it poses not only to Christian orthodoxy, but to the peace and prosperity our culture as well. The purpose is to equip the reader with some basic principles that can be used to refute their arguments.
Part 1 is a response to some of the recent writings by Frank Schaeffer, the son of the late Francis Schaeffer. This was originally written as a defense against Frank’s attacks on pro-life street activism – a movement that his father helped bring into being through his books, A Christian Manifesto, How Should We Then Live? and Whatever Happened to the Human Race? These works have impacted literally hundreds of thousands of Christian activists.
Part 2 is a response to Colonel Doner and his book, Christian Jihad: Neo-Fundamentalists and the Polarization of America. Doner was one of the key architects of the Christian Right that emerged in the 1980s, who now represents the disillusionment and defection many Christian activists experienced in the 1990s and 2000s. There is still great hope for America to be reformed according to biblical principles. As a new generation is emerging, it is important to recognize the mistakes that Christian activists have made in the past even while holding to a vision for the future.
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Foundations in Biblical Orthodoxy
Driving down a country road sometime, you might see a church with a sign proudly proclaiming: “No book but the Bible — No creed but Christ.” The problem with this statement is that the word creed (from the Latin: credo) simply means “belief.” All Christians have beliefs, regardless of whether they are written.
Yet a single book containing the actual texts of the most important creeds of the early Church will not often be found. Out of the multitude of works on the evangelical Christian book market today, those dealing with the creeds of the Church are scarce.
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With “preaching to the lost” being such a basic foundation of Christianity, why do many in the church seem to be apathetic on this issue of preaching in highways and byways of towns and cities?
Is it biblical to stand in the public places of the world and proclaim the gospel, regardless if people want to hear it or not?
Does the Bible really call church pastors, leaders and evangelists to proclaim the gospel in the public square as part of obedience to the Great Commission, or is public preaching something that is outdated and not applicable for our day and age?
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“Here I stand … I can do no other!”
With these immortal words, an unknown German monk sparked a spiritual revolution that changed the world.
The dramatic classic film of Martin Luther’s life was released in theaters worldwide in the 1950s and was nominated for two Oscars. A magnificent depiction of Luther and the forces at work in the surrounding society that resulted in his historic reform efforts, this film traces Luther’s life from a guilt-burdened monk to his eventual break with the Roman Catholic Church.
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