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Author: R. J. Rushdoony
Publisher: Chalcedon Foundation
ISBN:
Category : Political Science
Languages : en
Pages :
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There are millions of Bible-believing Christians in the United States, people who affirm their faith in the infallibility of the Bible. Yet it is obvious to anyone that the United States is dominated by the forces of secular humanism.
Author: R. J. Rushdoony
Publisher: Chalcedon Foundation
ISBN:
Category : Political Science
Languages : en
Pages :
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There are millions of Bible-believing Christians in the United States, people who affirm their faith in the infallibility of the Bible. Yet it is obvious to anyone that the United States is dominated by the forces of secular humanism.
Author: Bruce Bartlett, M. A.
Publisher: Chalcedon Foundation
ISBN:
Category : Business & Economics
Languages : en
Pages : 228
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The inflation crisis is now an international phenomenon. The whole industrialized world is suffering from chronic price inflation, and no government seems to be able to do anything about it. When those of us associated with Chalcedon began warning people of the impending inflation, back in 1964, few listeners took us seriously. They simply cold not accept the fact that governments would not control their monetary policies. But year after year, as monetary inflation has continued, thereby producing price inflation, people have learned the grim reality of what we warned about a decade and a half ago. The problem facing us today is massive. Few people understand the inflation process, and when people don’t understand what the cause of their problem is, and the problem gets serious enough, then they are likely to make serious errors—personal financial errors, political errors, and policy errors. If Christians have no better understanding of the causes and cures for inflation than the secular world does, then we are not going to be in a position to exercise effective leadership. The trouble is, everyone thinks he knows what inflation is all about. A person who wouldn’t venture an opinion concerning physical chemistry or astrophysics is ready with an explanation for inflation. About the only things not going up in price today are dime-a-dozen solutions to inflation. And given their value, they shouldn’t be going up in price; the supply of them keeps increasing too fast. What the latest issue of The Journal covers is the inflation question: causes, effects, cures, and ineffective solutions that have failed in the past. We hope that people who have read this issue will have a far better perspective on the subject: what to do about it personally, what the political authorities should do, and what we can expect them to do. We can expect them to take steps that will compound the problems. The intellectual father of modern price inflation was John Maynard Keynes. It is the universal popularity of Keynes’ ideology—and ideology favorable to government intervention and printing press money—which has led to the monetary policies of today. Ideas have consequences, and Keynes had some exceedingly bad ideas. The professors in the universities who have infected two generations of students with Keynesian economic theory are still in power, fully tenured, and still somewhat respectable. But these men are now trapped by their own ideology: price inflation is wiping out faculty salaries and pensions. This is precisely what Keynes said would happen: the reduction of real purchasing power, despite nominal increases in wages. Instead of the workers getting deceived by this phenomenon, it has been the professors. When this era’s economics are destroyed by the ravages of inflation controls, unemployment, and market instability, the utter nonsense published by the economists over the last 40 years will be seen for what it was: incomprehensible, overly mathematical propaganda for the construction of a statist society. What Christian laymen need to understand in advance is that professional economists, supposedly orthodox in their Christian faith, have generally bought the Keynesian ideology. We have to be ready to abandon all such attempts to fuse Keynesian economics and Christian faith. We have to disassociate ourselves from all versions of baptized Keynesianism, so that when public repudiation comes in the wake of economic destruction, Christians will be able to say, “We warned you about this. Now listen to us while we lay out the answers.” One of the nicest features of the last 15 years of international price inflation has been the erosion of faculty pension funds, university endowments, and the reputation of the big-name Keynesian advisors. They still have some prestige left, just as they still have some money left in their pension funds, but they are in trouble. The public is beginning to catch on. If these economic doctors can’t seem to be able to beat inflation in their own lives, why should anyone take them seriously? These two-bit emperors have no clothes. All they have left to cover themselves are their Ph.D.’s. Now that these have been debased through overproduction, they don’t mean as much as they used to. The Bible does have answers. It has solutions to the problem of inflation. They Keynesians have never taken the Bible seriously as a guide to economic policy, including the Keynesians who teach on Christian college campuses. We have to be able to spot nonsense solutions when they are offered in the name of Science or Christianity. Can we have inflation and unemployment simultaneously? The Keynesians used to say no. Now we see both. Can the boom-bust cycle be avoided through “fine-tuning” the economy? the Keynesians used to say yes. Now we know how wrong they have been. Will the government be able to find a politically acceptable solution to inflation before mass inflation wipes out the middle class? None has been able to do it so far. Will the middle class wake up in time? Some of them have, but as they do, prices rise even more rapidly, as they seek to find inflation hedges. Will any of these hedges really work? Did any of them work in the great German inflation of 1921-23? What will be the effect on society of continuing inflation? Who will be hurt most? Will anyone profit? All of these questions are covered in the latest issue. Keynesians in the classroom won’t appreciate the answers, but The Journal isn’t aimed at them anyway, except insofar as you would aim a shotgun. The economies of the West are in serious trouble, and this trouble is going to become far worse over the next half decade. Christians had better be forewarned. If Christians fare no better in the coming crises than humanists, then they will hardly be in a position to offer advice after the crash.
Author: R. J. Rushdoony
Publisher: Chalcedon Foundation
ISBN:
Category : Religion
Languages : en
Pages :
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In the previous issue of The Journal, we presented the case for the puritans as reforms who were determined to reconstruct society in terms of Biblical law. Not every Puritan had this vision, of course; not every Puritan agreed about the nature of Biblical law. But sufficient numbers of them did share this vision, especially in New England, and the world still reaps the benefits of their efforts. This is another way of saying that the Puritans expected success to come their way, and when it did, it left its mark on Western Civilization. By unleashing the talents of men in every station in life, the Puritan doctrine of the priesthood of all believers transformed the West. A grass-roots reconstruction began which was to lead eventually to the American War of Independence. The top-down hierarchy of Anglicanism did not take root in the Puritan colonies. Because of this, American political life was freed from the dead hand of a church-state bureaucratic tradition. But it was not simply in the realm of politics that Puritanism left its mark. Consider modern science. Without the doctrines of Puritanism, it is unlikely that modern science ever would have appeared. The calling before God, the legitimacy of the mechanic's trade, the optimism concerning the study of nature, and many other Puritan concepts brought forth modern science. Two articles, one by Charles Dykes and the other by E. L. Hebden Taylor, demonstrate this forcefully. Christians seldom know what modern historians of science know, namely, that Puritanism was basic to the advent of modern scientific progress. This ingrained optimism stemmed from their eschatological presuppositions, as James Payton demonstrates with respect to English Puritans and Aletha Joy Gilsdorf shows with respect to the first generation of colonial Puritans. And then there was Oliver Cromwell. Judy Ishkanian provides us with a detailed biography of this crucially important military and political leader of the Puritan forces in England. Who was he, how did he accomplish his goals, and where did he get his vision? These questions are answered in considerable depth, given the limitations of a single chapter in biography. This issue of The Journal is a continuation of an investigation into the nature of the Puritan reformation. It is followed by the third and final volume, "Puritanism and Society." Anyone who wants access to illuminating introductions to the impact of Puritanism outside of the institutional church as such, should have these volumes in his library. They will serve later Christian scholars as starting points for further research. Even more important, they open up a whole new world of Christian history and inspiration, for the Puritans vision-that all of the earth is open ground for the establishment of God's Kingdom-can be revived in our day. That vision can become a heritage for later generations. But to become a part of that heritage, men must reconsider the standard accounts of Puritanism's influence in the less informed (but widely read) secular textbooks. For Christians who want to learn why and how Puritan theology led to Puritanism's reconstruction of seventeenth-century though and culture, these issues of The Journal are indispensable.
Author: Greg L. Bahnsen
Publisher: Chalcedon Foundation
ISBN:
Category : Law
Languages : en
Pages : 206
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Secular historians are interested in the wider impact of Puritanism in Anglo-American history.They are interested in Puritan theology only insofar as this theology explains the origins of Puritanism’s wider impact.
Author: R. J. Rushdoony
Publisher: Chalcedon Foundation
ISBN:
Category : History
Languages : en
Pages :
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What should we call the events occurring in the American colonies between 1776 and 1783? The American Revolution? The War for Independence? The American Counter-Revolution? The English saw the period as a true revolution, and so did the colonial loyalists. The Patriot Party saw it as a war for colonial independence and a return to traditional English liberties.
Author: R. J. Rushdoony
Publisher: Chalcedon Foundation
ISBN:
Category : Religion
Languages : en
Pages : 209
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What’s wrong with Reformed evangelism? Something certainly appears to be wrong. When we look at the growth of Arminian Baptist churches and compare this growth with the various Reformed Baptist and Presbyterian denominations, the numbers are very discouraging. When J. Gresham Machen left the old Presbyterian Church of the USA, he believed that his newly formed Presbyterian Church of America would grow rapidly as a result of its commitment to biblical inerrancy and the fundamentals of the faith. Instead, it suffered a split the next year (June 1937), and the two new denominations, the Bible Presbyterians and Orthodox Presbyterians, have not grown much in membership since 1937. Much the same has been true of the various Dutch-based Reformed denominations. They grow only if the birth rate increases, and the death rate decreases within the respective groups. As I noted (at age 21), the Dutch churches seem to have substituted procreation for a Board of Home Missions. (I wasn’t tactful in my youth, the way I am today.) So what’s the problem? As you might expect, there is more than one problem. There is a whole pile of problems, such as: 1) not systematic evangelism programs; 2) imitation Arminian evangelism programs; 3) ineffective evangelism programs; 4) a message geared to confrontation, not conquest; 5) the humanism of our era; 6) lack of capital; 7) lack of confidence; 8) lack of past successes to serve as precedents; 9) seminaries that don’t emphasize evangelism; 10) too much concern for the rigors of theological speculation, and not enough for the demands of applied theology; 11) an inability to recognize and emphasize the strong points of the Reformed heritage (relevance, concrete answers for social problems, scholarship, organization; 12) fatalism regarding stagnation and defeat; 13) ignorance of the warfare between Christianity and humanism; 14) compromised apologetic methodology (rationalism); 15) a constricted view of the Kingdom of God; 16) incompetence in the area of communication; 17) a failure to tithe. One of the criticisms that has been aimed at the Christian reconstructionist movement is that it has not been concerned with evangelism. An odd charge, coming from pastors who have never demonstrated that they have had any grasp of evangelism techniques, given their tiny churches and invisibility in their communities. The Christian reconstruction movement is less than a decade old. It has little capital. Yet despite its youth and its lack of capital, it has been influential enough to become a force in American thought and culture. When Newsweek identified the source of the “religious right’s” ideas, it listed Chalcedon, and only Chalcedon (Feb. 2, 1981, p. 60). But this is not “evangelism” in the eyes of the critics. This doesn’t count. So what does count? Not sheer numbers, certainly; the critics cannot point to their own success using this criterion. What is the nature of legitimate evangelism? The latest issue of The Journal of Christian Reconstruction addresses itself to this important question. But more than this: it offers specific, affordable suggestions to struggling congregations about how they can grow, become more influential, and count for something within their communities. We need both a theory of evangelism and a practical program for evangelism. The “Symposium on Evangelism” offers both. There has been an enormous waste in virtually all popular programs of evangelism. They have not been cost-effective. They have not targeted their audiences properly. They have not been geared to repeated contacts. They have not been structured in terms of long-range objectives—objectives stretching out two or more generations. The evangelism programs popular (if that word can even be used) in Reformed circles have generally been warmed-over versions of Arminian evangelism. These techniques have not worked for Reformed churches, yet the pastors have not been willing to scrap them and rethink the whole question. Is there a distinctively Reformed evangelism? Are its techniques fundamentally different from those employed by Arminian churches? Is there a distinctively Christian reconstructionist evangelism—a type of evangelism unavailable to the majority of Arminian denominations and congregations? The answer to all three questions is the same: Yes. The Journal provides the evidence. Far from being unconcerned with evangelism, the Chalcedon movement is vitally concerned with evangelism. It is a small movement at present, and it needs capital. How can it expect to become a world-wide force for social change if it neglects evangelism? How can its perspective spread to the decision-makers of this age, except by evangelism? Everyone needs evangelism; the Arminians, the introspective Reformed groups, the traditional conservatives, the Roman Catholics, the universities, the heathen seats of power, the media, the Iron Curtain nations, and all points in between. But the average pastor faces more immediate problems. He has to build up his struggling congregation. He needs to take the first steps. That’s why we have devoted an issue of the Journal to evangelism. What distinguishes the Chalcedon movement’s view of evangelism from the rival varieties that are common today, is the scope of evangelism. We are convinced that no evangelism program can hope to succeed unless it is driven by a vision of universal conquest. The three strongest political forces in the world today are Marxism, militant Islam, and modern science. All three are predestinarian. All three are officially optimistic. All three believe that they possess the key which will unlock the door of history. All three believe that they have access to the true law structure which will give them power over the world. All three see themselves as agents of historical and social change. All three see the whole world as their proper and required domain. Until Christians can match them, doctrine for doctrine, vision for vision, we will sit on the sidelines of history, cheering for no one in particular. Waiting for the “game” to end so that we can go home. That’s what most Christians are doing now. This produces an ineffective evangelism. It produces a socially irrelevant witness. It produces the kind of witness the Roman emperors would have preferred to see the early church proclaim. The “emperors” of our day can live with this sort of witness, too. It is time to change both our strategy and our tactics.—Gary North
Author: Ediyanto Ediyanto
Publisher: Springer Nature
ISBN: 2384761560
Category : Education
Languages : en
Pages : 290
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This is an open access book. Building educational management and technology for an equitable global civilization requires a multifaceted approach, taking into account the various cultural, economic and political factors that shape the world. Building educational management and technology for an equitable global civilization requires a comprehensive and systemic approach that takes into account the needs and well-being of all individuals, communities and the environment. A just and equitable global civilization must be built on sustainable practices that guarantee the preservation of natural resources and the environment. A just civilization must ensure that all individuals have access to resources, opportunities and basic needs such as food, shelter and health care. Building educational management and technology for an equitable global civilization requires building that takes into account the needs of marginalized communities and addresses systemic inequalities. Building a just civilization must be transparent and accountable, with clear processes and structures for decision-making and resource allocation. This includes involving community members in decision-making processes and providing clear communication about building and resource management. A just civilization must ensure that individuals are safe and physically protected in their buildings and communities. This includes ensuring that buildings are structurally sound and meet safety codes, as well as implementing safety measures to protect individuals from harm. Building education management and technology should prioritize community ownership and involvement, creating spaces and opportunities for individuals to come together, connect and support one another. Overall, building educational management and technology for an equitable global civilization requires a commitment to sustainability, inclusiveness, transparency, security and community building. By prioritizing these values, we can create a more just and equitable world for all. Building educational management and technology for an equitable global civilization needs to continue to encourage the creation of an environment where everyone feels accepted, valued and supported. This means promoting diversity, equity and inclusion in all aspects of organizational and educational practice. It also means taking steps to eliminate bias, discrimination.
Author: Bobur Sobirov
Publisher: Springer Nature
ISBN: 2384762478
Category : Electronic books
Languages : en
Pages : 843
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Author: Professor Carlos Costa
Publisher: Academic Conferences and publishing limited
ISBN: 1911218980
Category : Entrepreneurship
Languages : en
Pages : 1107
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Author:
Publisher:
ISBN:
Category : Bionics
Languages : en
Pages : 514
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