BOOK REVIEWS

Reviews of books with a variety of topics, ranging from Austrian Economics, libertarian thought, analysis of power, and the history of ideas.

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Takeaways/Book Review – Lew Rockwell on Economics and Moral Courage

Introduction

As I’ve said before on this blog, we live in a postmodern age in which the notion of truth has been jettisoned, and rhetoric is king in a social milieu where everything is political. Most people, when they think of economics, see a field regarding filthy lucre. They do not think of absolute truth as being a part of any discussion of economics. The positivist philosophy of science constantly attacks the notion of economics as an a priori science. Indeed it attacks the notion of any a priori science. Hence, we live in a morass today whereby politicians and those in power define economic truth. For the most part, the academy is the mouthpiece for monetary policies proffered by bureaucrats who define what is and what is not economic reality. Hence we hear from the halls of power today that we truly have no inflation. State of the union addresses tell us that we are ensconced in a stable and healthy economy when all one has to do is go to the grocery store or seek to purchase a home to discover that Washington D.C. is made of nothing but lies. (To believe in lies, however, one must believe in truth.) Lew Rockwell Jr. has authored a small pamphlet with a title that stands fully against this postmodern age: Economics and Moral Courage. It speaks of three men who stood against the cultural milieu of their time in upholding that economics is not merely about political ideologies, but about truth and the reality that people must face as they strive to make a living, build savings accounts, and seek to make sound and stable lives for themselves. The three individuals are Henry Hazlitt, Murray Rothbard, and Ludwig von Mises.

Economics Should Explain the Financial Reality Which We Face

Thomas Carlyle dubbed economics as the dismal science. Austrian economists, however, have a different take. In this age of Keynesianism, however, (which might even frighten Keynes himself if he were still around to see what government has done to our money) the Austrian perspective is not mainstream. Over the past fifteen years, we have witnessed the spending of billions of dollars to bail out businesses and banks because they were deemed too big to fail. What the State cannot confiscate in taxes to pay for such policies, they turn on the printing machine, flooding the market with money. Hence, the dollar, which sometime back was ripped screaming bloody murder from the gold standard, has continually weakened in purchasing power, and inflation is undermining people’s ability to structure a life for themselves. Our overlord politicians tell us there is no inflation, and all is well with the economy.

In the first few pages of Rockwell’s pamphlet, he uses the the phrase underlying reality at least five times, speaking to how economics as a science should address, not the surface, but the reality that people face in their economic strivings. The positivist view of economics offers charts and statistics to explain the economy. The Austrians address the economic realities that people face day-in and day-out. Economics from the Austrian perspective is about human action. Rockwell calls on Bastiat’s notion of the unseen dimensions of human action through which we must understand such economic realities as the business cycle, the structure of production, sound money and investment, and the difference between fake and real savings. The goal of the political class, however, is to keep reality at bay.

Abstract Thinking Is Required to Understand the Economy

To grasp a full understanding of economic production in contrast to uneconomic production, economists must have a theory by which to explain the economy. What is the relationship between capital and interests? How can we understand the business cycle so as to know we are in a boom that will eventually bust? The 2008 debacle is a prime example. How do we understand what money really is and what it is not? How can such understanding provide us with a solid understanding of money and investment? What is the role of the central bank in the economy? Do we really need a central bank? The age of positivism will not give us answers to these questions. Only good and sound economic theory can lead us through and hopefully take us out of the morass that monetary policies created by politicians have brought about. In contrast to the postmodern dictum that everything is political, Frank Chodorov stated that economics is not politics. This is a lesson we must learn if we are to build a sound economy.

Holding To Sound Economics Requires Moral Courage

Rhetoric creates a reality that will eventually undo itself because what rhetoric alone creates is not real. In this age where we constantly hear the dronings of everything is political or follow the science, Austrian economists go against such mainstream notions. Since the academy, for the most part, is mouthpiece for the political class these days, there are few institutions of higher learning, where students will obtain the Austrian perspective on economics. The academy censors ideas that do not align with the political and philosophical ideologies that have become mainstream. (This is not only true of the field of economics, but it is true also in the field of science, especially regarding climate change and its political hacks. But that is another blog article.) Rockwell discussed three individuals who held the Austrian perspective and lived out their lives standing against other perspectives such as Keynesianism and its consequential interventionism and massive government spending. These three men were: Henry Hazlitt, author of Economics in One Lesson; Murray Rothbard, author of Man, Economy, and State/Power and Market; and Ludwig von Mises, author of Human Action. Two economists and one journalist held to principles and the moral courage that led them to, for the most part, to work outside economic departments in the academy. Hazlitt worked out a life as an American journalist while Rothbard and Mises taught as economic professors outside mainstream academic positions. As Rockwell points out, their moral courage and integrity led them to become known by those who believe in a free market. Over a million copies of Hazlitt’s Economics in One Lesson has been published. And the works of Rothbard and Mises form the foundation for the Austrian perspective in economics. These three men held to their principles in a time when government interventionism and middle of the road and socialist thought was sweeping the country as it is today.

Conclusion

Austrian economics today, however, is making comeback through such institutions as the Mises Institute, and the theory of Austrian economics is taking hold around the world from Spain to Germany. Politics is about power, not the truth. It requires moral courage to stand for the truth. As I opened this article, in this postmodern age, rhetoric is king. We live in a nihilistic culture in which the notion of truth is disparaged. However one must question whether or not the claim that there is not absolute truth is itself a claim of absolute truth.

Reference: [Rockwell, L. H. (2022). Economics and Moral Courage. Auburn, AL: Mises Institute.]

John V. Jones, Jr,, Ph.D./November 14th, 2023

ANALYSIS/BOOK REVIEW/Economics

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TakeAways/Book Review: Bylund’s Economic Primer

[Bylund, P. L. (2022). How to Think About the Economy: A Primer. Auburn, AL: Ludwig von Mises Institute.]

Introduction

One thinks of a primer as an introduction to a field of study. Per L. Bylund has fulfilled what the title of his book states. Although this is a short primer, Bylund’s work is not an oversimplification. Readers will obtain a thorough introduction to how to think about the economy. The author writes within the framework of Austrian economics, so in his exploration of the economy he draws on such historical figures as Carl Menger and Ludwig von Mises, both to whom the book is dedicated. Some might think this is a bias, but how many economic textbooks are written from a Keynesian perspective for the purpose of describing the “economy”?The Keynesian perspective, along with historicism in the social sciences, floods the universities. This primer is theoretical, building on the axioms of Austrian economics put forth by Menger, von Mises, Rothbard, and others.

The Primer at a Glimpse

Bylund divides his work into three major sections: 1) Economics; 2) Market; and 3) Intervention. In each section he introduces readers to the major elements of economics, explicated from an Austrian perspective. The following takeaways I provide regarding Bylund’s work merely scratch the surface of this excellent primer. If I succeed in piquing interest in people to read the book, then I will have more than satisfied my goal for this blog. If you champion the free market and desire a clear understanding of how the free market works, then this is a good starting point for anyone interested in economics, both as laypeople and for those starting out their journey on the road to becoming professional economists.

Six Takeaways from How To Think About The Economy

Economic Understanding Comes Through Economic Literacy

We live in an age where everything is politicized. And that is most definitely true about the economy. One can overhear debates regarding the market, government spending, inflation, etc., but the question that never comes to the surface is: how do you understand the economy? Per L. Bylund sets as the goal for his work to provide economic literacy. He would be the first to tell readers that they don’t stop with this book, but I believe it’s an excellent starting point, and that the author has fulfilled the goal he set for his readers. Through the three sections that divides the book, readers will learn what economics entails, what the market as a coordinated process involves, and how intervention affects markets.

Economics Is a Body of Theory

To properly study economics, one approaches the economy and the market from a theoretical orientation. Economic theory aims at helping people understand the working mechanisms of the economy. Without a theoretical foundation, one is speaking of a subject matter while standing over an abyss. Any theory should be coherent and based on first principles. These first principles, if flawed, my produce a theory, but it will be one that is not accurate. As I stated in the introduction, Bylund writes from the perspective of Austrian economics because he holds that Austrian theory provides a correct understanding of economics. He, therefore explicates the axiom of human action proffered by Ludwig von Mises as a first principle for economic theory.

Economics Is a Social Science, Not a Natural Science

For quite sometime, and it is still true today in many circles, social scientists have experienced the step-child syndrome in relation to the natural sciences. Because of this feeling of inferiority, many social scientists sought to incorporate the methods of the natural sciences into the social sciences. Such methodological procedures led to the rise of scientism and positivism. Hence, the very notion of science became misdefined. Bylund makes it clear from his discussion that the social sciences, and thereby economics, require a different methodological approach than the natural sciences. Drawing on Ludwig von Mises, Bylund discusses the a priori method that fits the social sciences, thereby truly defining any science as that which describes reality.

The Market Is a Process, Not a Factory

The market is a coordinated process among many entrepreneurs. Economic theory in describing the market, seeks to explain not merely the existence of goods, but how those goods got to the market via production and the savviness of entrepreneurship. One firm does not stand alone. It depends on what other firms do so that it can produce its goods and get them to market. For example, the automobile industry manufactures automobiles. But it does not manufacture the steel, rubber, and glass that are needed for the production of automobiles. Other firms do that, not only for the automobile industry, but also for a host of other industries. Hence the market is a coordinated process whereby all firms produce to make the economy work. To have a sound understanding of the market, one must approach studying the market as a coordinated process among those who act to fulfill their goals. Otherwise, statements regarding the market will be inaccurate.

The Scarcity of Resources Is an Economic Reality

Production in the market takes place to meet people’s needs. Production is demanded for the very reason that resources are scarce. Hence, to understand the market, one must understand production, cost, prices, profit, and the role of entrepreneurs. To grasp the understanding of entrepreneurship, one must also understand the distinction between capital and consumer goods. In his section on the market, Bylund delineates through an Austrian theoretical framework not only these important elements of the economy, but also he provides a thorough introduction of the place that value, money, and economic calculation play in the market. This latter concept Mises developed in his argument against socialism.

The Free Market Must Be Understood Before One Understands How Intervention Effects the Market

The third and closing section of Bylund’s work addresses government intervention into the economy. Throughout the book, Bylund approached the study of the economy from a free market perspective. He did not do this simply to propagate a free market. Workings of the market apart from government and regulations must be made clear before we understand how intervention affects the coordinated process that makes up the market. Bylund explores two general types of intervention: monetary and regulatory. The major question that emerges regarding any type of regulation is how do bureaucrats in government know how to design and control for the “common good” the coordinated process that is the market? Bylund discusses the effects of these two types of regulation on the economy. In so doing he discusses the Austrian perspective on the boom and bust cycle in the economy. Additionally, he explores a major economic theme found in the Austrian economic literature known as the seen and unseen effects when regulators seek to design the economy. Carl Menger was one of the first economic theorists to write about the seen and unseen effects of regulations upon the economy.

Conclusion

As I stated in the introduction, these six takeaways from Bylund’s excellent primer does not do the book justice. This short 132 page-primer is packed in a well-organized and succinct introduction to understanding the economy. For those who are searching for a beginning foundation to economic literacy, they couldn’t do any better than Bylund’s primer. In addition to his introduction to the economy, Bylund collected a thorough bibliography that will serve as springboard into continued reading for those who want to build on Bylund’s solid foundation. I strongly recommend this excellent primer for those who want to know more about how the economy works, and for those who want to pursue their study of economics further. This work is Austrian economics. I would welcome seeing this framework for understanding the economy replace what exists in most universities.

[Per L. Bylund is a Senior Fellow of the Mises Institute and Associate Professor of Entrepreneurship and Johnny D. Pope Chair in the School of Entrepreneurship in the Spears School of Business at Oklahoma State University. He is also an Associate Fellow of the Ratio Institute in Stockholm. (This bio is from the Mises Institute at mises.org)].

John V. Jones, Jr. Ph.D./August 14th, 2023

ANALYSIS/ECONOMICS/BOOK REVIEW



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TakeAways/Book Review: Mark Cosgrove’s Case for Personhood in Neuroscience

Introduction

As human beings who are we? What are we? Are we merely defined by our material stuff? Or is there something more to us, such as soul and spirit? Does being a good scientist mean casting aside such beliefs as the existence of God and an after life as though such questions are meaningless? Can we integrate science and the questions of meaning that have defined human existence as long as we have known it? Or are such questions meaningless nonsense?

Neuroscience comes to us as a field emblazoned in a conflict. Many neuroscientists operate from an epistemological premise of reductionism and empiricism, which holds that all we can know is the material universe, including the matter that makes up human beings. For this reason, they are also called materialists. Others within the field of neuroscience hold to an interactionism of mind and brain. In other words, as complex and majestic as it is, there is more to the human being than the material brain. These diametrically opposed epistemologies influence how we view what makes us human and the methods we use to explore that question. These different viewpoints lead to the question that has shaped much of neuroscience and brain studies: the mind/brain question.

Mark Cosgrove in The Brain, the Mind, and the Person Within: The Enduring Mystery of the Soul, writes from a position that the title of the book readily reflects. He states his beliefs clearly in the preface of the book. We are being, spirit, and matter fused together . . . we await the resurrection of our bodies and brains (p. 8). Throughout his work, Cosgrove addresses why the materialistic premises behind much of science fail to give us an adequate understanding of what it is to be human. This book seeks to reclaim a sense of the sacred and the personal when examining the human brain. [There is] an inseparable relationship between our personhood and the neural activities and organization of the brain (p. 20).

Perspectives: The Hard Question

As stated, Cosgrove holds to a Christian perspective that he says should not be set aside as we engage science and the study of neuroscience. The three-pound phenomena in our skull that we call the brain is a mystery. The primary mystery surrounding the brain is self-consciousness. We are aware of who we are, what we feel, what we believe, how we interact with others, and that life appears to hold meaning for us.

Many neuroscientists begin with the presupposition that there is no self or mind. Human beings exists as nothing else but matter. This is a radically empirical and materialistic presupposition. Cosgrove calls for a different perspective that he labels the personal. Although he doesn’t discount the importance of empirical studies, he sees such a perspective as a bottom-up approach. The details are important, but so is the big picture which he calls a top-down approach. The top-down approach while not negating empirical findings, maintains the view of personhood. We are the ones studying the brain. Human beings produce their findings while studying what neuroscientists state is the most complex structure in the universe, that three-pound mass in our skulls that allows us to interact with others, find meaning in our work, create art, and understand acts of heroism, faithfulness, and love.

The personal approach to neuroscience permits researchers to explore what has been called the hard problem in the study of the brain. The hard problem refers to explaining the phenomenon of our conscious experience and why and how the objective physical activities of the brain’s neural machinery should give rise to my subjective feelings (p. 61). Either our subjective experiences and feelings are meaningful in many ways, or they are simply epiphenomena of material neuronal connective pathways in the brain. Although correlation studies can depict what parts of the brain are activated when we experience certain emotions, these correlations should not be confused with cause-effect. Cosgrove throws down the gauntlet, never has a time needed such a personal viewpoint more when so much depends on thinking clearly about science and the nature of human persons (p. 16). Cosgrove’s distinction between materialism and a personhood approach to neuroscience in a threadlike manner weaves throughout his book. For those of us who are Christian, this is a specifically important work.

Six TakeAways

There is so much more to Cosgrove’s book than the six takeaways I delineate here. I draw upon his final chapter where he summarizes the important features of his work.

Assumptions Are Important

The presuppositions through which we approach any work, whether it is art, business, science, or any other endeavor, have consequences. Assumptions in any research area influence what we are looking for, how we design our methodologies, and what we consider important findings. Although there are important ways to check our biases and presuppositions, there is no such thing as a purely objective approach to science or anything else. People come to the table with beliefs, premises, and presuppositions, whether or not they want to admit them. In neuroscience it is important to consider the premises on which research is built. Is one’s methodology radically empirical and materialistic, or does it allow one to explore what may transcend materialistic existence? Can we truly have a science of the human person if we rule out by presupposition religious and spiritual explanations? Do our research methodologies allow us to explore the hard problem?

Subjective Experience is Important

The position on subjective experience can easily be confused with radical relativism, the self-stultifying proposition everything is subjective. Another way of stating that proposition is everything is relative. Throughout his book, Cosgrove does not negate the importance of brain studies and empirical data. Instead, he states a simple truth. How we interpret that data can be heavily influenced by our presuppositions. Correlation studies in brain research do not tell us why we subjectively feel things like love, hate, fear, disgust, and other emotions. They do give us important information as to which brain areas are active when we feel certain emotions. Such studies can open the door to helping people who have problems with certain emotions due to brain injuries or malfunctioning in brain connectivity. They do not explain some of the most important things we recognize as our human experience.

The Hard Problem Is Important

Cosgrove states, if we are willing to work seriously with the hard problem, it is going to change our very concept of the material universe because there is a key piece of the universe that is partly non-physical and subjective (p. 163). Researchers in the field of neuroscience have always held that self-conscious experience is the hard problem for brain studies. Many neuroscientists simply want to cast it aside as a meaningless metaphysical proposition. Karl Popper stated decades ago that we need to become enamored more with what we don’t know than what we do know. This for sure is true of the most complex structure in the universe, the human brain.

The Unity of Human Experience and Brain Function Is Important

The study of active neural highways is important in brain studies, such as that pursued by the Connectome. However, it is not the only way to approach the study of the brain and mind. Research methodologies can allow for an interactionist approach to mind/brain. The Connectome itself, as Cosgrove points out, goes beyond the mere study of active neural highways. The brain is an organism that appears to constantly form and reform itself. What does this say about brain/mind interaction? What does it say about human experience that appears to transcend materialistic explanations of human beings?

Top-Down Thinking Is Important and Even Necessary

All people, including scientists, have theories and assumptions. Prior assumptions can play heavily in the way we approach studies in our particular area of interest. That is fine as long as we recognize it. We can look for ways to avoid vicious circular reasoning so as to place to some extent checks and balances on our thinking. The problem we face in science is that based on the epistemology of radical empiricism, studies that seek explanations beyond materialistic explanations are automatically ruled out as non-scientific as though the radical empirical and materialistic presuppositions are the only correct ones for scientific research. It is important, however, to understand what top-down means and doesn’t mean. Top-down . . . means there is something in different levels of the subject matter that have a bearing, and not necessarily a horrible bias, on what you are studying (p. 165). The personhood approach to neuroscience holds that we do not have a full understanding of human beings without considering the person, who is the one seeking to be understood in brain studies. We are more than the material substance of our brain. Different levels of understanding the subject matter of neuroscience should be given a hearing without being written off as non-scientific.

Personhood Is Important and Key to Understanding the Human Brain

We are in the strange position of studying the brain/mind phenomena with our own brains and minds. As such, we are the subject matter of research studies in neuroscience. We are part of the matter of our brains and bodies, and we are above the things around us and in us. There’s a mixture of the sacred, that completely separates the humanities and the sciences in our studies and in our research (p. 165). If we embrace only a materialistic view of the world, then we have eliminated the search for meaning and purpose, which many of us consider germane to our being human. Materialistic presuppositions will never lead us to an understanding of the hard problem and the meaningful questions that make us human, promissory materialism not withstanding.

Conclusion

There is much more to glean from Cosgrove’s book than the six takeaways I delineated above. However, he pointed out in his final chapter that those were the six points he wanted readers to take from his work. What else will you find in this book? Cosgrove takes readers through the amazing research that is occurring in the studies of neural pathways. He provides an interesting take on the Connectome project. Readers will learn about the important neurotransmitters that are active (but not causal) in our personalities. Many counselors who work with depressed, anxious, and schizophrenic clients will recognize the common neurotransmitters that are implicated in these experiences. Discussions of free will, the so-called God spot in the brain, and future technologies, including robotics also fill these pages. Throughout the book, Cosgrove has written sections that speak to persons of interest that form important discussions regarding his position on the brain and mind. These persons of interest cover the pages of history from the Renaissance (Leonardo da Vinci) to the modern area (Oliver Sacks). For the Christian, Cosgrove constantly calls for research methodologies that allow for the place of transcendence and spirituality in our studies of neuroscience. Christians hold that God created the brain and the mind, so in our study of neuroscience, we can approach it in Kepler’s words, thinking God’s thoughts after Him.

Importantly, Cosgrove emphasizes, let me suggest that nothing I say about personhood should take away from the wonder of the human brain because that brain is the embodied person who is you (p. 12). So in taking a stance against radical empiricism and materialism, Cosgrove in no way holds that such studies shouldn’t be continued. They are extremely important for what they uncover, but should not be the whole show. In that vein, his book provides an accessible overview of the amazing research and wonderment regarding the most complex structure in the universe, the human brain. Additionally, the book contains a rich bibliography for further reading in neuroscience studies and research.

Reference: Cosgrove, M. (2016). The Brain, The Mind, And The Person Within: The Enduring Mystery of the Soul. Grand Raids, MI: Kregel Publications.

[Mark Cosgrove received his undergraduate degree from Creighton University and obtained his PhD in Experimental Psychology from Purdue University. He worked at Probe Ministries in Dallas, TX where he spoke to numerous state universities regarding the tension between the Christian Worldview and secular thought. He has taught psychology at Taylor University in Upland, Indiana for over 40 years.]

John V. Jones, Jr., PhD./July 14th, 2023

BOOK REVIEW/CHRISTIAN THOUGHT

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The Christian Worldview

Introduction

In last month’s blog article, I reiterated what I want this blog to be about (you can access that article here). I’ve also written about the dominion mandate as put forth by R. J. Rushdoony and those who work with the Chalcedon Foundation. I do not believe we can sufficiently exercise the dominion mandate without a fuller grasp of what a Christian worldview entails (see my blog article The Need for a Christian Manifesto here).

The P & R Publishing Company has provided a wonderful service, providing Christians with the Basics of Faith Series, written from a Reformed Christian perspective. The series comprises booklets that, although short, provide a well-grounded discussion of Biblical doctrine with such titles as: What Is Faith? What is Grace? What Is a Reformed Church? And there are many others in addition to these titles. Periodically I will review these booklets here on this Contemplation blog. This month’s blog article will focus on the booklet authored by Philip Graham Ryken, What Is the Christian Worldview? To fulfill the dominion mandate, as believers we must understand that our belief in Christ impacts the way we live fully in all spheres of life. Being in Christ means we hold to the Christian worldview. When we as Christians engage the world, our worldview comes with us. As it does, it bumps up against other worldviews. Specifically our Christian worldview is antithetical to non-Christian worldviews. We then are called to cultural engagement on various levels. A consistently held Christian worldview shapes our thoughts, guides our words, and motivates our actions (Ryken, p. 7).

What Is A Worldview

A worldview, also designated as a world-and-life view, is a structure of understanding that we use to make sense of the world (Ryken, p. 7). The worldview we hold is grounded in our presuppositions, regardless of how aware we are of the presuppositions by which we engage the world. Our worldview undergirds how we look at life, interpret the universe in which we live, and how we orient our soul. Heart, mind, and soul are important Biblical concepts (Deuteronomy 6:4-5; Matthew 22:37-40). Ryken states that a worldview is a well-reasoned framework of beliefs and convictions that gives a true and unified perspective on the meaning of human experience (Ryken, p. 7). Hence our worldviews address how we make meaning of life. Why are we here? Where are we going? What are the values we hold and why? Is life meaningful or just a happenstance conglomeration of events and experiences? Ryken sets forth the purpose of his booklet in that he wants to help people think from a Christian perspective, delineating some of the practical implications of holding a Christian worldview. In particular, how does a Christian worldview help believers understand: 1) God as the creator (creation); 2) the ugly truth that we turned away from God (the Fall); 3) God’s plan of salvation for His people (Grace); and 4) the future preeminence of Jesus, the Christ (Glory). These four areas of exploration form the outline of Ryken’s booklet.

The God Who Is There And Is Not Silent

As an immature believer, I attended a Francis Schaeffer seminar in Fort Worth, Texas in 1979. It truly solidified for me the place of and the important use of the mind in Christian life. I had heard and experienced that among conservative Christianity, there was little room for the mind and deep thinking. Schaffer’s seminar directly opposed the caricature of the shallow-thinking Christian. When I read Ryken’s title for this section of his booklet, it brought back good memories of that seminar. Our Christian worldview is not merely a collection of disconnected concepts that we loosely call Christian. It is grounded in the being and character of God. One’s understanding of who God is from a truly Biblical perspective is foundational to all we otherwise believe. The existence of God is the basic premise to which everything else holds together. God is the creator and sustainer of the universe. He is also our creator, with an important difference between us and the rest of creation. We are created in God’s image, Imago Dei. This puts our worldview at odds with other religious and secular worldviews, be they Hindu, atheism, or secular-humanism. As such our worldview calls us to pursue and learn as much as our finite minds will allow us guided by the Holy Spirit about the numerous attributes of God. A discussion of those would require countless blog articles just to tap the surface of the Biblically-based attributes of God. Suffice it here to say that it is important to our worldview to know that God is totally sovereign, He is triune (Father, Son, Holy Spirit), and He has designed everything to manifest His own glory. God has revealed Himself in His Word, which is Scripture. It is only by this revelation that we come to know Him. John 1 tells us that Jesus Christ is the Word, logos. Hence a Christian worldview is a Christ-centered worldview (Ryken, p. 15). As our Creator, God gave mankind a mandate over the creation.

Creation – The Way We Were

Ryken (p. 16) points out that theologians have commonly organized the Christian view of the world into four stages of redemptive history: Creation, Fall, Grace, and Glory. Having already spoken of God as the Creator, His act of creation answers the question why is there something rather than nothing? Such a view of a Creator distinct from His creation is diametrically opposed to New Age paganism, pantheism, panentheism, and materialistic naturalism. John 1 speaks of Jesus, the Christ as the creator of all things. Hence, as stated the Christian worldview is a Christ-centered worldview. The relationship of the Creator to His creation is of bedrock importance to the Christian worldview. Stamped with the Imago Dei, we are rational, creative, moral, and spiritual beings. We do not exist for ourselves. We are made so as to manifest the glory of God. We were created to fulfill the dominion mandate and to glorify God in all that we are and all that we do. We glorify God with our praise and worshipping. We glorify God with our bodies. (This foundational belief opposes many of the man-made philosophies that view the material as bad or evil, while the spiritual or ethereal is good or moral). We glorify God through marriage and the family. The mandate to populate the world goes back to Genesis and the  creation event. Likewise, we are called to glorify God in our work and our rest. The dominion mandate, or what Ryken calls the Creation Mandate, is a major way of living by which we glorify God. Everything we do represents God’s rule on earth. Hence Christians should vigorously embrace the sciences, the arts, and the areas of trade and business. Along with the Creation Mandate, Ryken proffers the Cultural Mandate (p.24), revealing God’s glory through the creative works we do in all spheres of endeavor. This mandate was given to Adam and Eve in the Garden. 

The Fall: Paradise Lost

Whether or not we like it, we are fallen creatures. We are tainted by the corruption of sin. All we have to do is look through the pages of our lives, recognizing those areas of which we are not proud, whether it has to do with individual actions or how we interacted with others. Evil entered the world through an historical event. Yet we are in Adam’s loins, and we are tainted and thereby at enmity with God. Sin brings guilt, alienation, estrangement, corrupted minds, corrupted bodies, family problems, and carelessness with our environment. We live in a time of great evils, from the slaughter of the innocent through abortion and euthanasia, to the snuffing out of innocent life through an immoral and there by failed foreign policy. Is it no wonder that many people view life as miserable and meaningless? Ryken states, the best explanation for the tragedy of humanity is the biblical doctrine of sin (p. 31). Although Paradise was lost, all is not lost. 

Grace: A Work in Progress

Our fallen nature pulls us to live in a self-serving sense rather than living in the manner whereby all our life pursuits bring glory to God. In other words, unless we submit to the Holy Spirit to guide our sanctification, we will circumvent the Creation and Cultural mandates. These mandates, while calling us to live according to the gifts and talents with which God has gifted us in the providential circumstances we now find ourselves, calls on us not to live to ourselves, but to God. Such a life can only come about through the grace of God. First, there is our salvation, accomplished totally by His calling. Second, there is our sanctification, accomplished by the Holy Spirit who indwells us. We possess a natural tendency not to live in the way God wants us to live. As God is the author of creation, He is also the author of our redemption. The Christian worldview calls for a faith-based view of salvation (sola fide). This is the grand theme of the Scriptures: salvation in Jesus Christ (Ryken, p. 32). In addition, the Christian worldview puts forth the Incarnation of Jesus, the Christ. Because Jesus is fully man, as well as fully God, He can sympathize with the difficulties and temptations that come our way. The covenant of redemption asks one thing of us: to believe and trust what Jesus, the Anointed, has done. The Christian worldview calls on us to add no works to the cross of Christ for our salvation – sola fide, solus Christus, soli Deo Gloria. God’s solution for the Fall of humanity is in the person and work of Christ (Ryken, p. 33). Through the grace of God, both for our salvation and sanctification, we are learning to think Christianly in every sphere of life. The Holy Spirit is gradually working in me to restore the knowledge of God, myself, and the world I lost through the fall. . . The formation of a Christian worldview itself is a gift of God’s saving grace – a gift that is given only to those who trust the written and incarnate Word of God (Ryken, p. 34). 

Conclusion

Philip Graham Ryken provides so much more in this forty-five page booklet. In the last few remaining pages, Ryken speaks to the Great Commission as part of the Christian worldview. Evangelism and the Cultural Mandate are not an either-or option; they are a both-and calling from God (p.37). As I stated above, the booklets in the Basics of the Faith Series, are short and to the point, yet are full of profound truths for Christians who believe in the person and work of Jesus Christ. In this booklet, Ryken has taken us through the history of redemption, from our Creation to our need of Grace. Only if we embrace the Christian Worldview can we fulfill the dominion mandate that God has called us to fulfill. The booklets in this Series are written from the perspective of Reformed theology, based on Biblical evidence. For future blog articles, I will be writing other reviews of booklets in this Series. I hope this short review will whet the appetite of believers in Christ to delve into the Basics of the Faith Series.

Ryken, P. G. (2006). What Is The Christian Worldview? [Basics of the Faith Series]. Phillipsburg, NJ: P&R Publishing.

[Philip Graham Ryken (b. 1966), is an American theologian, Presbyterian minister (PCA), and academic administrator (Wheaton College). He obtained his BA from Wheaton College in 1988, Master of Divinity from Westminster Theological Seminary in 1992, and his Ph.D. in historical theology from the University of Oxford in 1995. He is currently the eighth president of Wheaton College, and a member of the Alliance of Confessing Evangelicals]. 

John V. Jones, Jr. Ph.D./March 14th, 2023

BOOK REVIEW/CHRISTIAN THOUGHT

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Book Review: The Sovereignty of God [A. W. Pink]

Introduction

Throughout the introductory chapter of Pink’s Book, The Sovereignty of God, this question rings loud and clear: Who is regulating the affairs on this earth today? Pink offers us two options, God or the Devil. Written in the early part of the twentieth century, Pink points to the many troubles and crises happening at that time that led people to question whether or not God is in charge. Particularly germane to Pink’s time was World War I, and he would see World War II before he died. 

Pink’s Context and Ours

Arthur Walkington Pink (1886-1952) was educated at Moody Bible Institute. He is known for his stand as a Calvinist, hence he is by God’s providence, the man to pen this book about the sovereignty of God. The introductory chapter, along with the solemn question Pink poses, lays the foundation for what is to unfold in the following chapters. Times are still challenging today as they were in Pink’s day. There are events going on in the world that no doubt lead people to question whether or not God is in control. Many raise the question as to God’s very existence. Is our time any less troublesome than Pink’s? At the moment we are watching an invasion of Ukraine by the Russian military. Christians in many parts of the world are being put to death for their faith. Due to our foreign policy, we have been engaged in one military conflict after another since Vietnam. Woodrow Wilson wanted to bring democracy to the world via military intervention. Today the so-called War on Terror has proved as fruitful as democratizing the world. Free speech is under attack at every turn. The Constitution has been shredded in the name of compassion. Today in the U.S. we face a thirty-one trillion dollar debt, leading people to wander just how long the dollar will hold up before it collapses totally. And there is no end in sight of the road to entitlements coming out of DC, but primarily coming out of the taxpayer’s pocket. We are a country that sacrifices the unborn to the whims of people who want their freedom without any responsibility. It would be easy for someone to look in on these events and cultural mores and question: who regulates the affairs of the earth today? Pink, however, takes us to scripture to read and hear what it says about the character and attributes of God. In Pink’s presentation, either we live by sight or we live by faith. What does Scripture tell us about the one true sovereign God?

Sight or Faith

Pink tells us that walking by faith signifies certain ways of living. It means our thoughts are formed, our actions regulated, our lives molded by the Holy Scriptures . . . It is from the Word of Truth, and that alone – that we can learn what is God’s relation to this world. Pink stated that the troublesome times of his day were coming to fruition just as the Scriptures predicted. As believers in Christ, we should not be surprised that the world is turning away from God. Believers in Christ are in the world but are not of the world. The world system will continue to grow more and more antagonistic toward the Christian faith. . . . let it be said that the scriptures predicted just what we now see and hear . . . What is needed now as ever before, is a full, positive, constructive setting forth of the Godhood of God.

The Structure of the Book

As stated the introductory chapter lays the ground work for what is to follow in the next twelve chapters. This opening chapter states the major postulate on which the entire book is built. Because God is God – He does as He pleases, only as He pleases, always as He pleases; that His great concern is the accomplishment of His own pleasure and the promotion of His own glory; that He is the Supreme Being, therefore, Sovereign of the universe. Based on this postulate, Pink contemplates the exercise of God’s sovereignty, first in Creation (Chap. 2). Then he explores how God’s sovereignty relates to God’s Governmental Administration over the works of His hands (Chap. 3). In the next two chapters, Pink explores the difficult and controversial areas of God’s election for salvation (Chap. 4), and the reprobation of the wicked (Chap. 5). Pink then explores what he calls God’s sovereignty in His operation on and within men (Chap. 6). Pink then explores two more difficult areas as he looks to understand God’s sovereignty as it relates to the human will (Chap. 7) and human responsibility (Chap. 8). This is an area where even Calvinists find disagreement. Given God’s sovereign control of all that occurs, what is the relationship of God’s sovereignty to prayer (Chap. 9)? Given the doctrine of God’s sovereignty, what should be the Christian’s attitude toward such teaching (Chap. 10)? The Sovereignty of God is a truth revealed to us in Scripture for the comforting of our hearts, the strengthening of our souls, and the blessing of our lives. The next two chapters deal with difficulties and objections to the doctrine of God’s sovereignty (Chap. 11) and then the practical value of the doctrine of God’s sovereignty (Chap. 12). The book closes with a conclusion that summarizes all that went before along with an exhortation for believers in Christ to seek and attend to sound doctrine (Chap. 13). 

Conclusion: Practical Value of the Doctrine of God’s Sovereignty

Although not a pragmatist, Pink believes that sound doctrine has practical value. The penultimate chapter explores what he considers to be the practical value derived from the doctrine of God’s sovereignty. Pink delineates ten areas for the believer that will be strengthened by a proper and deeper understanding of God’s sovereignty. For purposes of bringing this blog article to a finale, I’ll simply list those ten areas. God’s Sovereignty 1) deepens our veneration of the Divine character; 2) is the solid foundation of all true religion; 3) repudiates the heresy of salvation by works; 4) is deeply humbling to the creature; 5) affords a sense of absolute security; 6) supplies comfort in sorrow; 7) begets a spirit of sweet resignation; 8) evokes a song of praise: 9) guarantees the final triumph of good over evil; 10) provides a resting place for the heart. As stated in the opening of this article, A. W. Pink penned The Sovereignty of God for those who have placed their faith in Christ for their salvation, those who hold to the Five Fundamentals of the Faith. For many Christians today, this will not be considered light reading, nor did Pink intend it to be so written. I urge all believers who look with hope toward the dominion mandate as put forth by R. J. Rushdoony, to not only read this book, but to read and reread it, bringing good and solid study to it. We are called to love God with all our mind. Sound doctrine is not valued that much today in many pulpits. But if we are to love God with all we are, we cannot remain ignorant of good, sound teaching. 

[Pink, A. W., (2018). The Sovereignty of God. (Originally published in 1918). 2018 edition published by Digitalreads.com. All material and quotes in this blog article are taken from the 2018 Kindle edition.]

John V. Jones, Jr., Ph.D./December 14th, 2022

CHRISTIAN THOUGHT/BOOK REVIEW

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Book Review: The Biblical Philosophy of History [R. J. Rushdoony]

Introduction

Because of modern approaches to historical research, we are accustomed to thinking of history as simply the reporting of chronological events whereby the historian holds neutral his underlying presuppositions that form the basis of any interpretation of historical events. History then is more or less a journalistic reporting of events without bias. Indeed, according to some historians, history should not entail an interpretive process that looks to understand the meaning of events. But can historians simply report events without any underlying presuppositions? The very facts they choose to chronicle involves a choice on their part of some material while bypassing other material. In his book, The Biblical Philosophy of History, R. J. Rushdoony provides a different picture of history. He challenges us with questions like, What is history? What are the underlying presuppositions of various historiographies (historical method)? Can there really be a neutral approach to history? On the basis of these questions Rushdoony then proceeds to proffer a Biblical philosophy of history. In his various writings, Rushdoony posits the contrast of a Christian worldview with other worldviews that he designates as humanism. Whether those worldviews entail Greek philosophy,  medieval scholasticism, Enlightenment rationalism, positivism, or existentialism, they have in common their antagonism toward a Christian worldview because at their core they are all humanistic in that they view man as the determiner of all things. A Biblical Philosophy of History is a work meant for those who believe in a historical Jesus, who offers salvation to those who place faith in Him as called by God. 

History and Meaning

A popular movement emerged in the 1960’s that had its roots in the 19th century and the writings of Frederich Nietzsche. The movement was a philosophical one and anti-theological one known as the God is dead philosophy. Following Nietzsche, theologians such as Thomas J. Altizer held that the era of Christian civilization had come to an end, and all morals and values generated by a Christian worldview had collapsed. Historically, then Christianity became nothing more than a myth to be reported in the annals of historical research. What this meant for human beings was that they were then immersed in the process of historicity, thereby the search for a transcendental meaning in history is a meaningless pursuit. In contrast to this philosophy, Rushdoony brings forth a Biblical Philosophy of History. Throughout this work, Rushdoony pits a view of history as grounded in Biblical truth against various humanistic philosophies of history, including the Greek view of history, medieval scholasticism, Enlightenment rationalism, the positivism of Comte, pragmatism, Marxism, Fabian socialism, scientism, and relativism. Rushdoony’s first chapter, with the same title as the book, lays the groundwork for the entire work. 

The Biblical Philosophy of History

In his opening chapter, Rushdoony goes straight to Genesis and the Biblical perspective of creation as the foundation to the Biblical philosophy of history. He delineates nine implications for historical understanding if we accept the Biblical claim of God as Creator. 1) The doctrine of creation asserts that the universe, time, history, man, and all things are the handiwork of a sovereign, omnipotent, omniscient, and triune God (p. 7). 2) This means that the meaning of history is to be understood primarily and essentially in terms of that God (p. 7). If God created time and history, then they are determined by Him. Hence, as human beings we are not immersed in time without recourse to any transcendental meaning. History is not caught in time but proceeds from eternity. 3) Creation is described by all of Scripture as a creative act of God, in six days, and thus it must be understood as an act, not of process (p. 7). 4) The Biblical doctrine of creation not only asserts that creation is the creative act of God, but also, because it is totally His creative act, creation is totally under His government (p. 10). 5) The source of energy and power is radically different in the Biblical faith from that in the humanistic creed. For the orthodox Christian, who grounds his philosophy of history on the doctrine of creation, the mainspring of history is God (p.12).God’s sovereignty and providential control give history meaning because history unfolds on the basis of His eternal decrees. 6) The Biblical philosophy of history is grounded not only on the doctrine of creation, but also on the doctrine of the infallible Scripture (p. 13). 7) The Biblical philosophy of history means that time does not come out of a primeval past, but from eternity (p. 15) 8) The doctrine of creation has reference to the nature of man (p. 16). Human beings are not caught up in the process of time and historicity; they are passive in their relationship to God, but active agents in relation to time and creation. 9) All factuality is . . . made personal, because it is the handiwork of the personal triune God, and it derives its meaning from His personal, creative act and eternal decree (p. 18). Rushdoony builds the theme of his book, The Biblical Philosophy of History, as he expounds on these nine principles while also contrasting the Biblical philosophy with humanistic philosophies throughout history from ancient Greece to the modern era. 

The Structure of the Book

Given the nine implications for the Biblical Philosophy of History from the premise that God is creator, Rushdoony takes Christian readers on a journey of how these implications relate to what Orthodox Christians hold as basic truths of Scripture. Hence readers will delve into what it means for history if we accept what Romans 9 says about inescapable truths seen in creation. What does the Incarnation and the Virgin Birth mean for our understanding of history? What does regeneration of the believer mean for our understanding of history and our place in history? Rushdoony takes Orthodox believers into these discussions and others. Two appendices to the book delve further into historiography and Rushdoony’s plea for the need of Christian scholarship in this area, as one means of Christian Reconstruction where all spheres of life are taken captive for the name of Christ.

Conclusion

As stated, The Biblical Philosophy of History is written straightforwardly for the Reformed Orthodox Christian. It provides the believer with a firm foundation for why we should study history, whether we pursue it as a professional, a student, or a layperson. History has meaning and purpose. The Christian interpretation of history is at odds with all humanistic approaches to understanding history, if indeed there is any understanding to be had from humanistic presuppositions. 

References:

[Rushdoony, R. J. (2000). The Biblical Philosophy of History (originally published in 1969; reprinted in 2000). Vallecito, CA: Ross House Books.] [All page numbers refer to the Kindle edition.]

John V. Jones, Jr., Ph.D./November 14th, 2022

BOOK REVIEW/CHRISTIAN THOUGHT

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Morning & Evening: A Daily Devotional Through the Writings of C. H. Spurgeon

Introduction

Alistair Begg has provided a wonderful service through his updating of Charles Haddon Spurgeon’s Morning and Evening. Begg recast the daily devotional from the King James version of the Bible, which Spurgeon would have used in the late nineteenth century, to the English Standard Version (ESV). As a believer who studied Scripture beginning in the 1980’d, I”m of course familiar with the New American Standard Version (NASB). Recently, I purchased the ESV Study Bible. Although there is nothing wrong with the KJV, the language is strange and awkward at times to twentieth century English speakers. So I appreciate Begg’s updating of Spurgeon’s devotional, as well as his updating Spurgeon’s use of the 19th century English language for twentieth century readers. However, this devotional is not about various versions of the Bible. In his rendition, Begg has maintained the power of Spurgeon as a preacher, as well as his love and faith in our glorious and powerful God.

Charles Haddon Spurgeon

Spurgeon lived a short life of 58 years from 1834-1892; but in that short life span he displayed quite an impact for Christ on the Church. He was only twenty years old when he began preaching. For thirty-eight years he held the pulpit at New Park Street Chapel, later known as the Metropolitan Tabernacle. Without hyperbole, he was probably the most popular pastor of the 19th century. He credited his conversion to a snow storm that blew him off course where he was headed to Methodist church, leading him instead to a Baptist Church. After hearing the sermon there, he stated that he had to rethink his entire approach to Christianity. Although he never completed a specific degree, he strongly believed in learning and became an avid reader, especially of the Puritan Divines. His personal library totaled some 12000 volumes.

Spurgeon became known as a powerful preacher and writer whose words pierced the soul of his readers. The strength of his writing springs from the pages of Morning and Evening. What comes across in these devotionals is Spurgeon’s worshipful love of God, who he presents in all his splendor, glory, power, and providential sovereignty..The impact of Spurgeon’s short life is seen in the fact that when he died in 1892, some 60000 people lined the streets as his body lay in state. On the day of his funeral, as the hearse transported his body from the Metropolitan Tabernacle to the cemetery, approximately 100000 people lined the streets during the funeral procession. Flags flew at half-mast, and many London businesses closed.

Spurgeon’s life was not without other contributions to society. He established as alms house and an orphanage in London, as well as a Pastor’s College that is still open today. He preached his last sermon in June of 1891 and died January 1892.

Morning and Evening

As the title makes clear, Spurgeon’s Morning and Evening is a daily devotional that readers engage for a full year. The devotional provides a morning and evening reading each day. This devotional is most definitely geared to the committed believer. Spurgeon’s theology comes through loud and clear extolling the character of God, his just judgment, his free grace, and his lovingkindness. Human effort to please God finds no place in Spurgeon’s writings. The power of his preaching and oratorical skills grab hold of the reader’s soul and will not let go. Many will find joyous tears brought forth by some of the passages that Spurgeon supplies. I definitely recommend this daily devotional for serious and committed Christians. If you are a new Christian, engage this work as well. You’ll find that Spurgeon’s passion for God will take you into a deeper and worshipful understanding of the Triune God. But make no mistake about it, In picking up this work, you’ll read the thoughts of a passionate evangelical, one who believes in the inerrancy and power of God’s word, and a Calvinist who extols the providence of an omnipotent, omniscient, and all-wise God. The work is Christ-centered, and lifts up Jesus Christ as the Son of God, born of a virgin, who died and shed blood for our sins, and was raised on the third day as a sign of God’s good pleasure. Alistair Begg, once again, has provided an amazing service to the church in his rendition of Spurgeon’s daily devotional.

Reference

Sourgeon, C. H. (2003), Morning and Evening. [Updated and Revised by Alistair Begg]. Wheaton, IL; Crossway Press.

John V. Jones, Jr., Ph.D./October 14th, 2021

BOOK REVIEW