DOCSLIB.ORG

The Journal of Christian Reconstruction, Vol. 7, No. 1

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Journal of Christian Reconstruction, Vol. 7, No. 1 1 7PMVNF 4VNNFS /VNCFS ѮF+PVSOBMPG $ISJTUJBO 3FDPOTUSVDUJPO 4ZNQPTJVNPO *OëBUJPO "$)"-$&%0/16#-*$"5*0/ A Chalcedon Publication [www.chalcedon.edu] 3/31/07 COPYRIGHT The Journal of Christian Reconstruction Volume 7 / Number 1 Summer 1980 Symposium on Inflation Gary North, Editor ISSN 0360–1420 A CHALCEDON MINISTRY Electronic Version 1.0 / September 22, 2006 Copyright © 1980 Chalcedon Foundation. All rights reserved. Usage: Copies of this file may be made for personal use by the original purchaser of this electronic document. It may be printed by the same on a desktop printer for personal study. Quotations may be used for the purpose of review, comment, or scholarship. However, this publication may not be duplicated or reproduced in whole or in part in any electronic or printed form by any means, uploaded to a web site, or copied to a CD-ROM, without written permission from the publisher. Chalcedon Foundation P.O. Box 158 Vallecito, California 95251 U.S.A. To contact via email and for other information: www.chalcedon.edu Chalcedon depends on the contributions of its readers, and all gifts to Chalcedon are tax-deductible. Opinions expressed in this journal do not necessarily reflect the views of Chalcedon. It has provided a forum for views in accord with a relevant, active, historic Christianity, though those views may have on occasion differed somewhat from Chalcedon’s and from each other. A Chalcedon Publication [www.chalcedon.edu] 3/31/07 TABLE OF CONTENTS Copyright Contributors Editor’s Introduction Gary North . .7 1. SYMPOSIUM ON INFLATION Isaiah’s Critique of Inflation Gary North . .19 Inflation Is Immoral Tom Rose and Robert M. Metcalf . .44 Reflections on the Great German Inflation Donald L. Kemmerer . .55 The Second German Inflation and Destruction of the Mark (1933–1948) Hans Sennholz . .71 Ludwig Erhard and the German Economic “Miracle” Bruce Bartlett . .96 Self-Inflation: Inflation Anthropology and Confidence in the Marketplace Jim West . .105 The 100% Gold Standard: Framework for a Stable Economy Mark Skousen . .134 2. CHRISTIAN RECONSTRUCTION Historical Revisionism: Archaeology and the Conquest of Canaan Stan F. Vaninger . .144 3. CONTEMPORARY THEOLOGICAL TRENDS Berkouwer: The Evolution of a Twentieth-Century Theologian Carl W. Bogue . .175 4. DEFENDERS OF THE FAITH James Henley Thornwell Tommy Rogers . .226 A Chalcedon Publication [www.chalcedon.edu] 3/31/07 4 JOURNAL OF CHRISTIAN RECONSTRUCTION 5. BOOK REVIEWS The Golden Constant: The English and American Experience, 1560–1976, by Roy W. Jastram. Reviewed by Gary North . 266 CAPITALI$M: Sources of Hostility, edited by Ernest van den Haag. Reviewed by Tommy W. Rogers . 275 The Invisible Government, by Dan Smoot. Reviewed by Tommy W. Rogers . 278 The Ministry of Chalcedon A Chalcedon Publication [www.chalcedon.edu] 3/31/07 CONTRIBUTORS Bruce Bartlett, M.A., is staff economist for U.S. Senator Roger Jepson (R-Iowa). His articles and reviews have appeared in the New York Times, Wall Street Jour- nal, and the Libertarian Review. He is the author of The Pearl Harbor Cover-Up (1978). Carl Bogue, Th.D., is pastor of a Presbyterian Church in America in Akron, Ohio. He is the author of Jonathan Edwards and the Covenant of Grace (1976). Donald Kemmerer, Ph.D., is professor emeritus of economics at the University of Illinois (Champaign). He served as president of the Committee for Monetary Research and Education. He is the author of Economic History of the United States (1954). Robert Metcalf is the founder of the Christian Studies Center, Memphis, Ten- nessee. Gary North, Ph.D., is the president of the Institute for Christian Economics. He is the author of An Introduction to Christian Economics (1973) and How You Can Profit from the Coming Price Controls (1977). Tommy W. Rogers, Ph.D., is a lawyer in Jackson, Mississippi. His articles and reviews have appeared in the Freeman, Modern Age, and numerous other maga- zines. He is the author of A Demographic Analysis of Poverty in Mississippi, which did not become a best-seller. Tom Rose, M.A., is associate professor of economics at Grove City College, in Grove City, Pennsylvania. He is the author of Economics: Principles and Policy from a Christian Perspective (1977). Hans Sennholz, Ph.D., is chairman of the Department of Economics at Grove City College. He has had hundreds of articles published in magazines, including The Freeman, Private Practice, and the Individualist. He is the author of Age of Inflation (1979). Mark Skousen, Ph.D., served as editor of Personal Finance, the investment newsletter, and presently does private financial counseling. He is the author of Playing the Price Controls Game (1977), The 100 percent Gold Standard (1978), and Mark Skousen’s Complete Guide to Financial Privacy (1979). His Insider’s Banking & Credit Almanac is published annually. A Chalcedon Publication [www.chalcedon.edu] 3/31/07 6 JOURNAL OF CHRISTIAN RECONSTRUCTION Stan F. Vaninger, M.S., University of Missouri, M.A., Covenant Theological Seminary, is employed by the McDonnel Douglas Astronautics Company. Jim West, M.Div., is a pastor in San Jose, California. A Chalcedon Publication [www.chalcedon.edu] 3/31/07 EDITOR’S INTRODUCTION Gary North Inflation is one of the major scourges of the twentieth century. Nation after nation has been plagued by inflation in this century, yet the blight continues. In fact, the blight gets worse, since the division of labor in the world economy keeps increasing, and the threat to this interna- tional division of labor which inflation poses increases right along with it. The problem is now a worldwide phenomenon. It is no longer con- fined to nations in wartime or the defeated nations immediately after a war. It is now a universal phenomenon of peacetime economies. Why should this be the case? The obvious answer is the growth of the welfare State. The welfare State is messianic. It hopes to save men through legislation. It is necessarily parasitic, for it must rely on the confiscated money of its citizens, or its satellites, in order to expand its services. At zero price, there is greater demand for scarce economic resources than there is supply. Hence, the welfare State cannot possibly meet all the demand generated by its offer of free services. The welfare State is inherently self-destructive, for it operates in terms of a presup- position that nature is fundamentally productive, that it is not under the curse of God (Gen. 3:17–19). The welfare State is supposedly able to overcome the problem of scarcity because nature is inherently boun- tiful, and it is only the existence of evil human institutions that restrains nature’s basic productivity. Therefore, statists conclude, by restructuring the institutions of modern capitalism, the planners can overcome the God-imposed limits on nature. But the planners find that their programs never catch up with demand. They always want to define poverty as the bottom one-third of the nation, and try as they will, they can never collect enough taxes to fund sufficient programs to lift everyone in the nation to the top two-thirds. There is always a bottom one-third. If any single individual must be honored with the medal, “Inflation- ist of the Twentieth Century,” it has to be the English economist and homosexual, John Maynard Keynes. (His name is pronounced CANES. A Chalcedon Publication [www.chalcedon.edu] 3/31/07 8 JOURNAL OF CHRISTIAN RECONSTRUCTION Some low-brow conservatives have referred to him as Sugar Keynes or Candy Keynes, but I’m a scholar and would never dream of stooping to such crass tactics.) Keynes always said he was a defender of the market. He was convinced that the market would enable people to buy many of the things they liked. For example, an unregulated free market allowed him to travel {2} to Tunisia on vacation to buy the sexual favors of Arab boys at remarkably reasonable rates.1 But Keynes was not convinced that the free market could provide full employment to all those who were willing to work at a competitive wage. He was convinced that the State had to intervene to make capital inexpensive enough for all men to be employed. In fact, he actually believed that State intervention could reduce the cost of capital to zero. In his most influential work— the most influential economics book of the twentieth century—The General Theory of Employment, Interest, and Money (1936), Keynes wrote these words in the concluding chapter: Interest today rewards no genuine sacrifice, any more than does the rent of land. The owner of capital can obtain interest because capital is scarce, just as the owner of land can obtain rent because land is scarce. But whilst there may be intrinsic reasons for the scarcity of land, there are no intrinsic reasons for the scarcity of capital.... But even so, it will still be possible for communal saving through the agency of the State to be maintained at a level which will allow the growth of capital up to the point where it ceases to be scarce. I see, therefore, the rentier [lending] aspect of capitalism as a transitional phase which will disap- pear when it has done its work. And with the disappearance of its rentier aspect much else in it besides will suffer a sea-change. It will be, moreover, a great advantage of the order of events which I am advocating, that the euthanasia of the rentier, of the functionless investor, will be nothing sudden, merely a gradual but prolonged con- tinuance of what we have seen recently in Great Britain, and will need no revolution.2 Here is the religion of the messianic State. Keynes knew exactly what he was saying, although his followers would prefer to think he was just 1.
Load more

Recommended publications
  • Adventist Eschatology in Relation to the Religious Left and the Religious Right
    Journal of the Adventist Theological Society, 23/2 (2012):190-242. Article copyright © 2012 by Michael F. Younker. Adventist Eschatology in Relation to the Religious Left and the Religious Right Michael F. Younker Ph.D. Student, SDA Theological Seminary Andrews University 1. Introduction It is commonly understood that Seventh-day Adventist eschatology predicts that a Sunday Law in homage to Papal authority will be enacted in the United States and other nations in the final period of earth’s history preceding the Second Coming of Christ.1 Furthermore, despite its ultimate inevitability according to the sure word of prophecy, prior to such an enactment we are obligated to do all we reasonably can to delay this law by uplifting the importance of religious liberty.2 I affirm these beliefs. The 1 For a collection of Seventh-day Adventist thought leader Ellen White’s comments on this, see Donald Ernest Mansell, The Shape of the Coming Crisis (Nampa, ID: Pacific Press Publishing Association, 1998), 58-82. As White herself put it, “The Sabbath question is to be the issue in the great final conflict in which all the world will act a part,” Ellen White, Testimonies for the Church Volume Six, 352. 2 “A time is coming when the law of God is, in a special sense, to be made void in our land. The rulers of our nation will, by legislative enactments, enforce the Sunday law, and thus God's people [will] be brought into great peril. When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.
    [Show full text]
  • A Modern Christian Perspective on Global Poverty in Light of Economic Globalization
    A MODERN CHRISTIAN PERSPECTIVE ON GLOBAL POVERTY IN LIGHT OF ECONOMIC GLOBALIZATION an Honors Project submitted by Isaac B. Sharp 6825 Mountain Shadow Dr Knoxville, Tennessee 37918 (865) 256-9595 in partial fulfillment for the degree Bachelor of Arts in Religion with Honors April 28, 2010 Project Advisor: Dr. Ross Brummett © 2010 Isaac B. Sharp Approval Sheet A MODERN CHRISTIAN PERSPECTIVE ON GLOBAL POVERTY IN LIGHT OF ECONOMIC GLOBALIZATION _________________________ _________________________ Faculty Director Chair, Department of Religion _________________________ Director, Honors Program ACKNOWLEDGEMENTS This project could not have been completed without the diligent work and support of several people. By no means can I take all of the credit for the completion of this project, and I would be remiss if I did not thank those who have guided me along the way for their efforts. I first must thank Dr. Christine Jones and Dr. Don Garner for their invaluable editing of and suggestions for the drafts of each of the chapters. As members of the hearing committee, it was far above and beyond their duties to be as involved as they were. The final project is infinitely better than it would have been if they had not assisted along the way. I also want to thank Ken Massey for his service on my hearing committee. Most importantly, I want to thank Dr. Ross Brummett. His tireless efforts in every step of this process have been without parallel, and he truly has embodied what it means to be an Honors Project advisor. If not for Dr. Brummett, there is truly no way that this project would have been completed.
    [Show full text]
  • Winnipeg Regional Mennonite‐Catholic Dialogue, Meeting No. 15
    Minutes Winnipeg Mennonite‐Catholic Dialogue, Meeting No. 15 Meeting held on 25 May 2005 at St. Ignatius Parish Adult Education Centre Present: Elaine Baete, Adolf Ens, Irma Fast Dueck, Harold Jantz, Helmut Harder, Richard Lebrun, Henry Loewen, John Long, Luis Melo, Elaine Pinto, Michael Radcliffe, Linda Trenholm, and guest Brian Butcher. Regrets: Elaine Pinto 1. Helmut Harder began the meeting by thanking Michael Radcliffe for making the arrangements to have our meeting at St. Ignatius. Richard Lebrun introduced his grandson, Brian Butcher, who attended the meeting as a guest. 2. Sharing recent ecumenical experiences. a) Luis Melo reported on: i) The WDEDCE conference in Edmonton that (as president) he had planned in mid- February on “Catholic-Evangelical Relations.” This meeting brought together about 25 directors of ecumenism. ii) The document on “Mary, Grace and Hope in Christ,” which brings to an end the mandate of ARCIC II (the official RC-Anglican international dialogue). iii) Attendance at the national Anglican-Roman Catholic dialogue in Montreal just before the conclave. With respect to the transition of leadership in the Church, Luis commented on the significance of the presence of ecumenical and interfaith leaders at the funeral of John Paul II, and the fact that Brother Roger Schultz (founder of Taizé and a non-Catholic) was first in line to receive Holy Communion at the hands of Cardinal Ratzinger. Luis thought this was the fruit of the contact, friendship, and commitment to ecumenism of the late pope’s pontificate and in the Church since Vatican II. b) Mike Radcliffe reported attending a Catholic ecumenical meeting with Robert Polz of the Archdiocese of Winnipeg, completing his work with two Mennonites who had been following the Ignatian Spiritual Exercises under his direction, and spending two weeks in Russia (with his son) where he was very impressed with the beauty of the Orthodox liturgy, and came to appreciate the way in which the Orthodox venerate icons.
    [Show full text]
  • A Historian Looks at the Evangelical Left in Moral Minority
    RBC Feature Left behind? A historian looks at the evangelical left in Moral Minority By Vicki Sairs David R. Swartz. Photo by Lisa Weaver. Identifying yourself as an evangelical in a roomful then as a teacher and recruiter. of secular people can be awkward. You get the feeling Now he is an assistant professor of history at Asbury that everyone is slowly stepping back to give the fire- University, teaching courses in American history, Western breathing fundamentalist (that would be you) plenty of civilization, the sixties, and war in the American mem- breathing space. ory. David earned his Ph.D. in American history at the Of course, this is a slight overstatement, but only University of Notre Dame under the direction of George slight. Many Americans also associate evangelical Marsden and Mark Noll. Christians with radical right-wing politics. The less gener- Here are some of his thoughts on his book, why he ous among them go so far as to think that being born again wrote it, and what he hopes it will accomplish. makes you a warmonger. Happily, the world of evangelicals is much more com- Karin Granberg-Michaelson and Wes Michaelson, former top aide to plex than partisan stereotypes imply. If you want to know Senator Mark Hatfield and editor of Sojourners, marching in favor of just how complicated we born-again Christians can be, you a nuclear freeze in New York City in the late 1970s. Courtesy of the Joint Archives of Holland, Hope College, Holland, Michigan. might want to read David R. Swartz’s first book, Moral Minority: The Evangelical Left in an Age of Conservatism.
    [Show full text]
  • Left Behind: the Evangelical Left and the Limits of Evangelical
    LEFT BEHIND: THE EVANGELICAL LEFT AND THE LIMITS OF EVANGELICAL POLITICS, 1965-1988 VOLUME II A Dissertation Submitted to the Graduate School of the University of Notre Dame in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy by David R. Swartz ______________________________ George Marsden, Director Graduate Program in History Notre Dame, Indiana July 2008 TABLE OF CONTENTS VOLUME II CHAPTER EIGHT The Chicago Declaration and the Promise of a United Progressive Evangelical Front.....................................................................357 CHAPTER NINE Identity Politics: The Fragmentation of the Progressive Coalition ..................................................................................................415 CHAPTER TEN From Carter to Reagan: Left Behind by the Right...................488 CHAPTER ELEVEN The Limits of Evangelical Politics: The Evangelical Left in the 1980s........................................................................................547 APPENDIX A ..................................................................................................622 BIBLIOGRAPHY ..................................................................................................624 v CHAPTER EIGHT THE CHICAGO DECLARATION AND THE PROMISE OF A UNITED PROGRESSIVE EVANGELICAL FRONT Many adherents of the third way, acknowledging that forming small communities of “loving defiance” against the technocracy held limited potential for stimulating large-scale change, tempered their strictures of
    [Show full text]
  • 203 Born-Again Brethren in Christ: Anabaptism, Evangelicalism, And
    Born-Again Brethren in Christ: Anabaptism, Evangelicalism, and the Cultural Transformation of a Plain People DEVIN C. MANZULLO-THOMAS* Abstract: This essay explores how, in the middle decades of the twentieth century, leaders and laypeople in the Brethren in Christ Church constructed, adopted, and deployed an evangelical identity. Initially, this new identity drew community members out of ethnic isolation and into the broader American society; at the same time, it enabled select church leaders to use evangelical venues to advance a decidedly theological critique of war and to reinforce religious practices of simplicity and humility. Later, some Brethren in Christ combined this evangelical identity with church traditions of simplicity and nonparticipation in war in order to advance arguments about pacifism and economic justice, thus contributing to the rise of a progressive evangelicalism. Ultimately, then, this evangelical identity allowed the Brethren in Christ to integrate themselves into American society while simultaneously maintaining a sense of religious and cultural particularity. In June 1933, scores of men, women, and children descended upon Lancaster County, Pennsylvania, for the yearly General Conference of the Brethren in Christ Church in North America. Delegates to the meeting filled their days with fellowship, vigorous debate about denominational issues, and spirited evangelistic preaching. The delegate roster showed that most attendees shared common surnames, all Swiss-German in origin: Hostetter, Brubaker, Wenger, Climenhaga, Herr, and Hoover.1 And as a photograph from the event attests, these church members and leaders embodied their distinctive religious values and cultural practices in visible ways (Figure 1). They donned clothing meant to set them apart: women wore ankle-length dresses in muted colors, head coverings, and bonnets, without jewelry or other adornment, while men wore dark suits with upright collars and no neckties.
    [Show full text]
  • The Anabaptist Turn in Recent American Evangelical Historiography
    The Not-So-Quiet in the Land: The Anabaptist Turn in Recent American Evangelical Historiography Devin C. Manzullo-Thomas David R. Swartz. Moral Minority: The Evangelical Left in an Age of Conservatism. Philadelphia: Univ. of Pennsylvania Press, 2012; Brantley W. Gasaway. Progressive Evangelicals and the Pursuit of Social Justice. Chapel Hill, NC: Univ. of North Carolina Press, 2014; Molly Worthen. Apostles of Reason: The Crisis of Authority in American Evangelicalism. New York: Oxford Univ. Press, 2014. In the historiography of North American Anabaptism, evangelicalism typically functions in one of two ways. Some Mennonite-produced analyses have depicted evangelicalism as a threat to Anabaptist distinctives, infiltrating and infecting thought and practice on peace, simple living, and the gathered church—a so-called declension thesis.1 By contrast, other scholarship— often produced by Anabaptist groups outside the denominational orbits of the (Old) Mennonite and the General Conference Mennonite churches— has envisioned evangelicalism as an ally to Anabaptist values. It argues that shared convictions have guided the two traditions toward mutual influence and fruitful dialogue—a kind of integration thesis.2 Whether focusing on 1 Examples of scholarship in this historiographical trajectory include most of the essays in C. Norman Kraus, ed., Evangelicalism and Anabaptism (Scottdale, PA: Herald Press, 1979); Theron F. Schlabach, Gospel Versus Gospel: Mission and the Mennonite Church, 1863-1944 (Scottdale, PA: Herald Press, 1980); Beulah Stauffer Hostetler, American Mennonites and Protestant Movements: A Community Paradigm (Scottdale, PA: Herald Press, 1987); Paul Toews, Mennonites in American Society, 1930-1970 (Scottdale, PA: Herald Press, 1996); and Calvin W. Redekop, Leaving Anabaptism: From Evangelical Mennonite Brethren to Fellowship of Evangelical Bible Churches (Kitchener, ON: Pandora Press, 1998).
    [Show full text]
  • Christian Reconstructionism
    ARTICLE A Reformed Approach to Economics: Christian Reconstructionism he impact upon economic thought of the Protestant Reformation was seen across Western Europe, in England, and in North America in the sixteenth and seventeenth centuries. In particular, Christians Tguided by the teaching of the Reformer John Calvin approached their work, their finances, and their participation in civil life from a perspective they understood to be explicitly grounded in the law of God. They sought guidance in Biblical law regarding questions such as interest-taking on loans and the proper amount to pay for the laborer’s wages. The first generation of New England Puritans went so far as to make Old Testament law binding upon their communities in these areas as well as in non- economic matters. In recent years, some Christian thinkers in the Reformed tradition have advocated a similar approach to social and economic questions, utilizing the appellation of “Christian Reconstructionism.” Moving beyond pub- lished works in the 1960s which were essentially critiques of modern philosophy, politics, and education, the Reconstructionist writer Rousas John Rushdoony produced The Institutes of Biblical Law in 1973. The Insti- tutes extensively examined the Ten Commandments as the expression of God’s law. Much in the vein of the New England Puritans, Rushdoony’s work sought to develop the implications of Biblical law for modern eco- nomic and political institutions. Following Rushdoony’s lead, other Reconstructionist writers in the past twenty years have generated a series of published materials advocating the application of Biblical law to a myriad of social questions. The teachings of Christian Reconstructionism have been increasingly AUTHOR influential in recent years for evangelicals advocating social policy in vari- Edd S.
    [Show full text]
  • The Journal of Christian Reconstruction
    ISSN 0360-1420 VOL. VII Summer, 1980 No. 1 The Journal of Christian Reconstruction Symposium on Inflation THE JOURNAL OF CHRISTIAN RECONSTRUCTION This journal is dedicated to the fulfilment of the cultural mandate of Genesis 1:28 and 9:1—to subdue the earth to the glory of God. It is published by the Chalcedon Foundation, an independent Christian edu­ cational organization (see inside back cover). The perspective of the journal is that of orthodox Christianity. It affirms the verbal, plenary inspiration of the original manuscripts (autographs) of the Bible and the full divinity and full humanity of Jesus Christ—two natures in union (but without intermixture) in one person. The editors are convinced that the Christian world is in need of a serious publication that bridges the gap between the newsletter-magazine and the scholarly academic journal. The editors are committed to Chris­ tian scholarship, but the journal is aimed at intelligent laymen, working pastors, and others who are interested in the reconstruction of all spheres of human existence in terms of the standards of the Old and New Testa­ ments. It is not intended to be another outlet for professors to professors, but rather a forum for serious discussion within Christian circles. The Marxists have been absolutely correct in their claim that theory must be united with practice, and for this reason they have been success­ ful in their attempt to erode the foundations of the non-communist world. The editors agree with the Marxists on this point, but instead of seeing in revolution the means of fusing theory and practice, we see the fusion in personal regeneration through God’s grace in Jesus Christ and in the extension of God’s kingdom.
    [Show full text]
  • 1 the Anabaptist Martyrs Mirror in the Past and for Today Presented At
    The Anabaptist Martyrs Mirror in the Past and For Today Presented at the 47th International Ecumenical Seminar, Institute for Ecumenical Research Strasbourg, France, 8 July 2013 Dr. Jeremy M. Bergen, [email protected] Assistant Professor of Religious Studies and Theology Conrad Grebel University College, University of Waterloo, Canada I. Dirk Willems at the Vatican I want to begin by reflecting on this image.1 The two main people depicted are Pope Benedict XVI and Nancy Heisey, who at the time was the president of Mennonite World Conference (MWC). In the background is a Vatican official. This picture was taken in 2007 on the occasion of an official visit by a MWC delegation to the Vatican. While the delegation met mainly with members of the Pontifical Council for Promoting Christian Unity, they also had an audience with the pope at which he was presented with a gift—an icon of the Anabaptist martyr Dirk Willems. But what does this picture represent? Mennonites are the spiritual descendants of the 16th century Anabaptists who broke away from the Catholic Church. This encounter was a very rare meeting between the highest levels of two communions separated from each other. It was made possible by many years of informal exchange, encounter and dialogue, and several years of formal dialogue, culminating in the 2003 document “Called Together to Be Peacemakers.”2 It is worth noting that the highest representative of the Catholic Church is male, cleric, and celibate, while the Mennonite representative is female, lay, and married. Very different ecclesiologies are thus embodied by these leaders.
    [Show full text]
  • Theological Education
    Theological Education Globalization and the Practical Theological Disciplines Volume XXX Number 1 ISSN 0040-5620 Theological Education Globalization and the Practical Theological Disciplines Volume XXX Number 1 ISSN 0040-5620 THEOLOGICAL EDUCATION, Autumn 1993 Volume XXX, Number 1 JAMES L. WAITS, Executive Editor WILLIAM E. LESHER, Guest Editor ROBERT J. SCHREITER, Guest Editor NANCY MERRILL, Managing Editor LISA MORSE, Production Assistant Theological Education is published semiannually by The Association of Theological Schools IN THE UNITED STATES AND CANADA 10 Summit Park Drive Pittsburgh, Pennsylvania 15275-1103 Subscription Rates Per Year (U.S. address) $ 7.00 Per Year (non-U.S. address) $ 8.00 10 or more to the same address $ 5.00 per copy Single Copy $ 5.00* *Plus Postage and Handling Indexed with abstracts in Religion Index One: Periodicals, Ameri- can Theological Library Association, Chicago, Illinois. Avail- able on-line through BRS (Bibliographic Retrieval Services) in Latham, New York and DIALOG in Palo Alto, California. Contents Introduction 1 William E. Lesher Robert J. Schreiter Globalization and Social Ethics: 3 Claiming ‘The World in My Eye’! Toinette M. Eugene with a response from Marc S. Mullinax Globalization and Mission Education 47 Jonathan J. Bonk Designing an Introductory Course in Liturgy 95 from a Global Perspective Mark R. Francis, C.S.V. Forming Global Preachers 131 Thomas A. Kane, C.S.P. Globalization and Christian Religious Education 157 Ronald H. Cram Teaching Pastoral Theology from a Global Perspective 191 Homer L. Jernigan Contributors to This Issue Jonathan J. Bonk, Professor of Mission Studies, Providence College and Seminary, Otterburne, Manitoba Ronald H.
    [Show full text]
  • Economics and the Evangelical Mind
    ARTICLE Economics and the Evangelical Mind Introduction and Background his article is the fourth in a series of review articles investigating various Christian approaches to economics. Previous articles by Halteman (1990), Hoksbergen (1992), and Noell (1993) have consid- Tered Anabaptist and Reformed approaches to economics. In this review, we will consider various approaches to economics by evangelical scholars. We focus on the views of evangelical economists, but also touch on the economic views of evangelical non-economists where they are important. Our approach is to examine the evangelical mind and ask what it is about evangelical thought patterns and sensibilities that has resulted in the types of economic contributions that we have observed in recent years. Noll (1994) provides our framework in examining the evangelical mind. He claims that there is not much of an evangelical mind and traces the reasons for that assessment. We examine his critique with an eye toward evaluating whether it is applicable to evangelical economists. Two recent reviews of the contributions of Christian economists are important to highlight as benchmarks as we begin this process.2 The work of Richardson (1988) and Tiemstra (1993) provide a rich background for the reader desiring a more comprehensive coverage of Christian economics over the past generation. Richardson (1988) identifies the main contribu- tions to economics by Christian scholars.3 He cites selected contributions by Christian economists including: Beckmann (1981), Brennan (1986), Cramp (1975, 1983), Daly (1980, 1987), Goudzwaard (1979), Graham et al (1986), Griffiths (1982, 1984), Hay (1989), Hill (1987), Klay (1986), McKee (1987), Sleeman (1953, 1976), Stamp (1926, 1939)4, Storkey (1979), Vickers (1976, 1982), Waterman (1987), and Wilber and Grimes (1987).
    [Show full text]