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Book by Clark, David K., Geisler, Norman L.

Is America a Christian nation? This question has loomed large in American culture since the Puritans arrived on American shores in the early seventeenth century. More recently, the Christian America thesis has been advocated by many evangelical leaders across the denominational spectrum. This book contributes to the conversation by critiquing, from an evangelical perspective, the idea that America is a Christian nation as articulated by specific writers over the past three decades. Wilsey asserts that the United States was not conceived as a Christian nation, but as a nation with religious liberty. Herein lies the genius of the Founders and the uniqueness of America.

A Christian critique of the university (Pascal lectures on Christianity and the university)

The New Age: A Christian Critique Paperback – June 1, 1990 by Ralph Rath (Author)

Many books have successfully defended Christianity against Western rational skepticism. 'Apologetics in the New Age' represents the first serious attempt by evangelical philosophers to answer Eastern pantheism in general and the New Age movement in particular. Teaming up with David Clark, Norman Geisler, one of evangelicalism's leading apologists, probes the pantheistic worldview and its relationship to the New Age movement. Pantheism, the authors write, constitutes the soil in which the movement grows. The notion that every person participates in the divine has found fertile expression in contemporary American culture. The American consciousness of the Eastern alternative has risen rapidly in the last few decades, the authors remind us. Christian apologists have been caught unaware.... For this reason, we believe that Christian apologists must turn their attention in a new direction by developing new arguments for this New Age.

Many books have successfully defended Christianity against Western rational skepticism. 'Apologetics in the New Age' represents the first serious attempt by evangelical philosophers to answer Eastern pantheism in general and the New Age movement in particular. Teaming up with David Clark, Norman Geisler, one of evangelicalism's leading apologists, probes the pantheistic worldview and its relationship to the New Age movement. Pantheism, the authors write, constitutes the soil in which the movement grows. The notion that every person participates in the divine has found fertile expression in contemporary American culture. The American consciousness of the Eastern alternative has risen rapidly in the last few decades, the authors remind us. Christian apologists have been caught unaware.... For this reason, we believe that Christian apologists must turn their attention in a new direction by developing new arguments for this New Age.

Is America a Christian nation? This question has loomed large in American culture since the Puritans arrived on American shores in the early seventeenth century. More recently, the Christian America thesis has been advocated by many evangelical leaders across the denominational spectrum. This book contributes to the conversation by critiquing, from an evangelical perspective, the idea that America is a Christian nation as articulated by specific writers over the past three decades. Wilsey asserts that the United States was not conceived as a Christian nation, but as a nation with religious liberty. Herein lies the genius of the Founders and the uniqueness of America.

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Originally available only in typewritten manuscript, Pierre Marcel's two-volume analysis of the philosophy of Herman Dooyeweerd has now been made available to the reading public in a magnificent English translation by Colin Wright. The first volume provides a detailed analysis of Dooyeweerd's critique of theoretical thought. Dooyeweerd analyzed the very basis of thought itself, its presuppositions; and then also the consequences of those presuppositions. The entire range of historical philosophy is taken into account, as are all the schools that manifested themselves up until the time of his writing. The second volume provides an analysis of Dooyeweerd's positive philosophy based on explicit presuppositions, those of Christianity. Dooyeweerd analyzes reality in the light of the framework of laws of thought embedded in the mind and in extant reality. The result is an audacious synthesis that presents a foundation for justified reason. Marcel constructively criticizes both these areas of Dooyeweerd's achievement in the two volumes now presented. They will undoubtedly occupy the top shelf of the works dedicated to the analysis and continuation of the great Dutchman's philosophical magnum opus.

For about three decades, from the mid-1930's until the mid-1960's, the economic ideas of one man ruled the Western world: John Maynard Keynes. Even today, his aging disciples have only recently begun to retire from university teaching in sufficient numbers, so as to allow a serious debate in economics to re-appear after half a century in the better universities. In the second-rate and third-rate colleges, Keynes' ideas are still dominant. Who was John Maynard Keynes? He was the son of British economist John Neville Keynes. He was a brilliant essayist with a wide-ranging mind. He made his reputation with a book on the theory of probability, not economics. He was also a man who never went through the boredom or the discipline of a graduate program in economics. He earned a bachelor's degree and quit. Smart man. He was hired to lecture in economics program. He wrote his way into prominence. He was also a homosexual pervert who led a secret society heavily represented by other homosexual perverts. His ideas laid the foundation of the "mixed economy" part free market, part government planning, and completely inflationary. As he grew older, his books became increasingly incoherent and steadily more popular, for each book increasingly promoted national economic planning. The politicians loved him: he was giving academic reasons for budget deficits, price controls, and monetary inflation. The younger economists loved him, for his ideas were creating lifetime employment opportunities for them as government economic planners. It was Keynes, more than any man in the twentieth century, who is intellectually responsible for today's looming bank crisis, the huge government deficits, and the eventual default of governments on their financial obligations. He gave the Western economy a large does of intellectual AIDS.

Named Best Book (Culture) in the 2004 Word Guild Canadian Writing Awards The end of the Cold War has brought about more than the triumph of some political ideologies and the disappearance of others. In fact, the collapse of communism has created a vacuum quickly being filled by various alternative visions, ranging from ethnic nationalism to individualistic liberalism. But political ideologies are not merely a matter of governmental efficacy. Rather, political ideologies are intrinsically and inescapably religious--each carries certain assumptions about the nature of reality, individuals and society, as well as a particular vision for the common good. These fundamental beliefs transcend the political sphere, and the astute Christian observer should thus discern the subtle ways in which ideologies are rooted in idolatrous worldviews. In this comprehensive study, political scientist David Koyzis surveys the key political ideologies of our era, including liberalism, conservatism, nationalism, democracy and socialism. Each philosophy is given careful analysis and fair critique, unpacking the worldview issues inherent to each and pointing out essential strengths and weaknesses. Koyzis concludes by proposing alternative models that flow out of Christianity's historic engagement with the public square, retrieving approaches that hold promise for the complex political realities of the twenty-first century. Writing with broad, international perspective and keen analytical insight, Koyzis offers a sound guide for Christians working in the public square, culture watchers, political pundits and all students of modern political thought.

What you believe about politics matters. The decades since the Cold War, with new alignments of post–9/11 global politics and the chaos of the late 2010s, are swirling with alternative visions of political life, ranging from ethnic nationalism to individualistic liberalism. Political ideologies are not merely a matter of governmental efficacy, but are intrinsically and inescapably religious: each carries certain assumptions about the nature of reality, individuals and society, as well as a particular vision for the common good. These fundamental beliefs transcend the political sphere, and the astute Christian observer can discern the ways―sometimes subtle, sometimes not―in which ideologies are rooted in idolatrous worldviews. In this freshly updated, comprehensive study, political scientist David Koyzis surveys the key political ideologies of our era, including liberalism, conservatism, nationalism, democracy, and socialism. Koyzis gives each philosophy careful analysis and fair critique, unpacking the worldview issues inherent to each and pointing out essential strengths and weaknesses, as well as revealing the "narrative structure" of each―the stories they tell to make sense of public life and the direction of history. Koyzis concludes by proposing alternative models that flow out of Christianity's historic engagement with the public square, retrieving approaches for both individuals and the global, institutional church that hold promise for the complex political realities of the twenty-first century. Writing with broad international perspective and keen analytical insight, Koyzis is a sane and sensible guide for Christians working in the public square, culture watchers, political pundits, and all students of modern political thought.

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Kant builds on the work of empiricist philosophers such as John Locke and David Hume, as well as rationalists such as Gottfried Wilhelm Leibniz and Christian Wolff. He expounds new ideas on the nature of space and time, and tries to provide solutions to Hume's scepticism regarding human knowledge of the relation of cause and effect, and René Descartes' scepticism regarding knowledge of the external world. This is argued through the transcendental idealism of objects (as appearance) and their form of appearance. Kant regards the former "as mere representations and not as things in themselves", and the latter as "only sensible forms of our intuition, but not determinations given for themselves or conditions of objects as things in themselves". This grants the possibility of a priori knowledge, since objects as appearance "must conform to our cognition . . . which is to establish something about objects before they are given to us". Knowledge independent of experience Kant calls "a priori" knowledge, while knowledge obtained through experience is termed "a posteriori".  In Kant's view, a priori intuitions and concepts provide some a priori knowledge, which also provides the framework for a posteriori knowledge. Kant also believed that causality is a conceptual organizing principle imposed upon nature, albeit nature understood as the sum of appearances that can be synthesized according to a priori concepts.  In other words, space and time are a form of perceiving and causality is a form of knowing. Both space and time and conceptual principles and processes pre-structure experience.  Things as they are "in themselves"—the thing in itself or das Ding an sich—are unknowable. For something to become an object of knowledge, it must be experienced, and experience is structured by the mind—both space and time being the forms of intuition (Anschauung in German; for Kant, intuition is the process of sensing or the act of having a sensation)

Winner of the ECPA Book of the Year Award for Bible Reference WorksMany prominent Christians insist that the church must yield to contemporary evolutionary theory and therefore modify traditional biblical ideas about the creation of life. They argue that God used―albeit in an undetectable way―evolutionary mechanisms to produce all forms of life. Featuring two dozen highly credentialed scientists, philosophers, and theologians from Europe and North America, this volume contests this proposal, documenting evidential, logical, and theological problems with theistic evolution―making it the most comprehensive critique of theistic evolution yet produced.

Kant builds on the work of empiricist philosophers such as John Locke and David Hume, as well as rationalists such as Gottfried Wilhelm Leibniz and Christian Wolff. He expounds new ideas on the nature of space and time, and tries to provide solutions to Hume's scepticism regarding human knowledge of the relation of cause and effect, and René Descartes' scepticism regarding knowledge of the external world. This is argued through the transcendental idealism of objects (as appearance) and their form of appearance. Kant regards the former "as mere representations and not as things in themselves", and the latter as "only sensible forms of our intuition, but not determinations given for themselves or conditions of objects as things in themselves". This grants the possibility of a priori knowledge, since objects as appearance "must conform to our cognition . . . which is to establish something about objects before they are given to us". Knowledge independent of experience Kant calls "a priori" knowledge, while knowledge obtained through experience is termed "a posteriori".  In Kant's view, a priori intuitions and concepts provide some a priori knowledge, which also provides the framework for a posteriori knowledge. Kant also believed that causality is a conceptual organizing principle imposed upon nature, albeit nature understood as the sum of appearances that can be synthesized according to a priori concepts.  In other words, space and time are a form of perceiving and causality is a form of knowing. Both space and time and conceptual principles and processes pre-structure experience.  Things as they are "in themselves"—the thing in itself or das Ding an sich—are unknowable. For something to become an object of knowledge, it must be experienced, and experience is structured by the mind—both space and time being the forms of intuition (Anschauung in German; for Kant, intuition is the process of sensing or the act of having a sensation)

The past thirty years have seen the emergence of a broad-ranging feminist theological critique of Christology. Speaking out of a range of Christian traditions, feminist theologians have exposed the androcentric character of classical Christology, drawing attention to the fact that women's voices in Scripture and in the history of theology have often gone and continue to go unheard. The theological consequences have been grave: Christ's liberating message of the full humanity of both women and men has been compromised by the patriarchal bias of its interpreters. Feminists have also argued that of all Christian doctrines Christology has been most often turned against women. Christological arguments have been used to reinforce an exclusively male image of God, and thus to legitimate men's superiority over women. Further, the image of Christ on the cross has contributed to women's acceptance of abuses of power, as it has often been interpreted as a model of passive submission to unjust suffering. Some feminists have argued for the total rejection of the doctrine of the cross. Others have concluded that Christianity and feminism are incompatible. In this book, Arnfríður Guðmundsdóttir provides a lucid survey and analysis of the full range of such criticisms, as well as her own explicitly feminist retrieval and reconstruction of a theology of the cross. She argues that there is a redemptive message hidden in the cross of Christ that is valuable to women today. Despite its potential for abuse and its well-documented history of misuse against women, a theology of the cross can also affirm Jesus as a divine co-sufferer who brings good news to all who are poor and oppressed. Such a theology, Guðmundsdóttir contends, offers women meaning and strength from a God who takes human form and enters redemptively into their suffering.

Surveys twentieth century theologies of work, contrasting differing approaches to consider the “problem of labor” from a theological perspective. Aimed at theologians concerned with how Christianity might engage in social criticism, as well those who are interested in the connection between Marxist and Christian traditions Explores debates about labor under capitalism and considers the relationship between divine and human work Through a thorough reading of Weber’s Protestant Work Ethic, argues that the triumph of the "spirit of utility" is crucial to understanding modern notions of work Draws on the work of various twentieth century Catholic thinkers, including Josef Pieper, Jacques Maritain, Eric Gill, and David Jones Published in the new and prestigious Illuminations series.

Muslim Conversions to Christ focuses on the so-called Insider Movement (as promoted by certain missiologists). Drawing on international scholars and practitioners in the fields of the history and nature of Islam, the Qur’an, Christian-Muslim relations, biblical theology, and practical missiology, this book presents a solid academic rejoinder to the IM phenomenon. Moreover, it brings into the conversation the voices of believers from Muslim backgrounds (BMBs), Middle Eastern scholars, and missiologists living among Muslims in the Middle East and elsewhere. Readers will understand that Muhammad is not a prophet based on the Bible and that the Qur’an is not a scriptural guide for Muslims after their conversion. Rather than acquiesce in IM marketing ploys, such readers will be encouraged to stand in solidarity with BMBs who suffer for their faith.

In this much-needed reminder for those struggling to live faithful lives today, Steven McKenzie insists that the Bible's true message leads Christians away from the evils of racism and narrowness of bigotry to God's vision of humanity and unity.