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This book was first published in 1946, at a time when most Christian parents in America still trusted public schools and did not even consider educating their children at home or in Christian schools. It demonstrates why public schools were not to be trusted even in 1946. Completely revised, A Christian Philosophy of Education remains the best book-length explanation of Christian education, written by a Christian teacher who taught for 60 years.Contents:Preface; The Need for a World-View; The Christian World-View; The Alternative to Christian Theism; Neutrality; Ethics; The Christian Philosophy of Education; Academic Matters; From Kindergarten to University; Appendix A: The Relationship of Public Education to Christianity; Appendix B: A Protestant World View; Appendix C: Art and the Gospel; Appendix D: How Do We Learn? Appendix E: Can Moral Education Be Grounded in Naturalism? Scripture Index; Index; The Works of Gordon H. Clark; The Crisis of Our Time.
This is the story of Gordon Clark (1902-85), respected philosopher and prolific writer, who held that Christianity, as a logically coherent system, is superior to all other philosophies. Clark fought no wars and conquered no kingdoms. Yet he was a leading figure in many theological wars fought for the Kingdom of God. These battles for the minds and souls of men were every bit as crucial as physical wars between nations. In an age of increasing secularization, he put up an intellectual defense of the Christian faith. This faith, he believed, was a system. All of its parts link together, a luxury of no other philosophy. His stance shows a Christianity that is in fact intellectual, not relying on appeals to emotion or experience. In propounding this view, he encountered frequent opposition, not from the secular world, but from within his own denomination. This biography helps explain why his thought was so profound, why resistance mounted against him, and how his struggles impacted American Presbyterianism. Additionally, this book calls for a reappraisal of Clark's views, which have been maligned by controversy. Understanding and applying his views could significantly fortify Christians combating irrational and non-systematic ideas prevalent in today's churches.
For centuries those who have opposed the Christian faith have argued that if God is good, he cannot be all-powerful, since there is evil in the world; and if God is all-powerful, he cannot be good, since there is evil in the world. Either God is good or he is all-powerful, but he cannot be both--or so the argument goes. For centuries, Christian theologians have attempted to refute this argument, and they have failed. Now one American Christian philosopher has succeeded. God and Evil is the masterful solution to the ancient problem of evil. This book is chapter five of Religion, Reason, and Revelation. - Publisher.
The Americans William James and John Dewey were two of the most influential philosophers and educators of the twentieth century. Their philosophies of pragmatism and instrumentalism have devastated American education and undermined the Christian ideas and institutions on which Western civilization was based. Dr. Clark subjects James and Dewey to the piercing logic of God's truth, demonstrates the intellectual bankruptcy of their philosophies, and demolishes their arguments. - Publisher.
There are fads in philosophy, of course, and Clark's views are not popular in this day. But as one of Clark's former students, Edward John Carnell, once put it: "Truth can never be discovered by counting noses." I for one am convinced that Clark continues to set forth certain views that must be part and parcel of any adequate philosophy.
This title offers a comprehensive analysis of Baptist theology. Embracing in one common trajectory the major Baptist confessions of faith, the major Baptist theologians, and the principal Baptist theological movements and controversies, this book spans four centuries of Baptist doctrinal history. Acknowledging first the pre-1609 roots (patristic, medieval, and Reformational) of Baptist theology, it examines the Arminian versus Calvinist issues that were first expressed by the General Baptists and the Particular Baptists; that dominated English and American Baptist theology during the seventeenth and eighteenth centuries from Helwys and Smyth and from Bunyan and Kiffin to Gill, Fuller, Backus, and Boyce; and, that were quickened by the 'awakenings' and the missionary movement. Concurrently there were the Baptist defense of the Baptist distinctives vis-a-vis the pedobaptist world and the unfolding of a strong Baptist confessional tradition. Then during the nineteenth and twentieth centuries the liberal versus evangelical issues became dominant with Hovey, Strong, Rauschenbusch, and Henry in the North and Mullins, Conner, Hobbs, and Criswell in the South even as a distinctive Baptist Landmarkism developed, the discipline of biblical theology was practiced and a structured ecumenism was pursued. Missiology both impacted Baptist theology and took it to all the continents, where it became increasingly indigenous. Conscious that Baptists belong to the free churches and to the believers' churches, a new generation of Baptist theologians at the advent of the twenty-first century appears somewhat more Calvinist than Arminian and decidedly more evangelical than liberal.