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On August 7, 2013 By Kuyperian In Books Like

Triple 1070 Personal Finance Curriculum: A Review

I’ve recently had the chance to review a personal finance curriculum geared toward home schoolers/private schoolers called “Triple 1070: Biblical Personal Finance.” It is a 13-week course incorporating biblical principles of stewardship into a textbook, workbook, cumulative tests, and a 6 DVD set that endeavors to create a reality-show about four young people touring America while learning about personal finances. Overall, I appreciate what Triple 1070 is attempting to do. However, this is not a blanket endorsement, as I will explain below.

From a “finance curriculum” standpoint, this series is essentially Dave Ramsey for teenagers, which I mean as a compliment. Dave’s been giving a lot of sound, financial advice for several years, and Triple 1070 has repackaged those principles into a format that is geared toward the “reality-show” generation. The name “Triple 1070” refers to the principle of saving 10%, investing 10%, giving 10%, and living off of 70% of your income. This can help to create an “emergency fund” with the savings, a plan for the future by investing, service to those around you through giving, and paying your monthly bills with the rest. Although this approach is not distinctively Christian, it does follow along well with principles of stewardship laid out in God’s Word.

The advice given to young people is to avoid debt if possible, pay off debt quickly when acquired, buy used instead of new, understand the laws that govern the economy, budget wisely, etc. As with all instructional aids we bring into our homes, we will find ourselves disagreeing with some details along the way, but overall, the Triple 1070 curriculum can provide some great opportunities for us as parents to enter into conversations with our high-schoolers, that might not have happened without provocation.

From a “production” standpoint, I think the DVD’s will be very successful. For all the emphasis we stress on the written word in our home, and for all the internal frustration caused to my inner man by even turning on a TV set, the reality is that when we go to grandma and grandpa’s house, the TV is on and the kids are mesmerized. Neil Postman ruined me, but perhaps if there’s going to be a TV around, we can put it to some productive uses. The production of the Triple 1070 “reality show” is very catchy. The jerky camera movement gives us old people fits, but for some reason that’s the way it’s being done now, and Triple 1070 does this at least as well as anyone else. The cast members are personable, respectful, and seem to genuinely care about the things they are learning. The advisors take principles that can be hard to understand and boil them down for the younger audience. I believe that if you use these videos and books to enter into conversation with your children about personal finances, this curriculum can serve as a catalyst and be of great benefit to your household.

For all of my “yays” there are a couple of “nays.” As I mentioned earlier, this is not a blanket endorsement. This curriculum is intended to be a “personal finance” curriculum as opposed to an “economics” or “history” curriculum, and Triple 1070 has tried to be faithful to that purpose. However, it would be nigh unto impossible to divorce the three entirely, and who would want to? When Triple 1070 moves from finances into macroeconomics, the content of the curriculum leaves much to be desired. Since the curriculum is endeavoring to present the economy from the perspective of “the way things are” as opposed to “the way they ought to be,” much gets taken for granted about the way things actually are. One example of this is in the chapter introducing the Fed. Without going into details here, the only source cited for the chapter is “History of the Federal Reserve, from federalreserveeducation.org.” This website is a product of the Federal Reserve and tends to be highly uncritical of itself.

One other “nay” concerns the “biblical” nature of the curriculum. Since that term can be taken in a number of viable ways, I want to be charitable here, but “biblical” in the sense Triple 1070 is using it is a reference to principles which can be found in the Scriptures, along with bible verses about finances pasted on the TV screen in between segments. When I see the term “biblical”, I tend to get excited about exegesis, so their use of the term resulted in a little disappointment for me personally. This curriculum is nothing like a bible study, but once again, it could be used as a catalyst to get your children to ask some deeper, biblical questions than they may have asked otherwise. Then the exegesis can come from you or another teaching aid.

My recommendation would be that the Triple 1070 Personal Finance Curriculum should follow our children’s initial study of free market economics, rather than being that introduction. If you’re interested in using this curriculum, use it after your student has solid instruction in Austrian macroeconomics rather than before. After all, this is “personal finance curriculum,” not an economics course.

Here’s a link to their Facebook page.

Here’s a link to the company that produced it.

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On August 6, 2013 By Kuyperian In Books Like

Free Book Offer!

As a way of saying thank you for your support, we would like to offer you the opportunity to enter your name to win a copy of “The Church-Friendly Family.” CFF was endorsed by Douglas Wilson, Peter Leithart, and George Grant. In order to enter your name, you must do two of the following:
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Two winners will be announced on August 15th!

Summary of the book: “Of the making of books about marriage and the family, there is no end. The family is in trouble today―and has been since the sin of our first parents. But the rescue of the family requires more than just good advice, helpful as that can be. It requires more than just a focus on the family. It requires that the family be brought into the church of Jesus Christ. In The Church-Friendly Family, Randy Booth and Rich Lusk set marriage and family in the context of the church, showing how putting the church first enables the family to bear a rich harvest in culture, education, missions, and more.”<>java games download продвижение ов омск

On August 6, 2013 By Thomas Kidd In Books Like

Do Christian Kids Need Christian Education?

There’s nothing like having school-age children to get you thinking about education. Yes, I went to college for eleven straight years (from B.A. to Ph.D.), and yes, I have taught at the college level for eleven years, too. But I had never thought so much about education — specifically, what kind of education is best for kids in Christian families — until the last few years, as we have been homeschooling our children. (We are part of a Classical Conversations homeschooling community.)

I recently reviewed David Dockery’s book Faith and Learning: A Handbook for Christian Higher Education for The Gospel Coalition. Although this excellent book is focused primarily on collegiate education, it helped me reflect on broader issues in Christian education generally. In the review I asked,

How badly do Christians need Christian education? And what exactly does Christian education entail? The answers are not always obvious. Even among evangelicals, there is no consensus about whether to put children in Christian schools, or at what level. If parents send their children to a Christian school, it is most likely to be at the collegiate level. Students often make key decisions about their faith in college, an unparalleled time of intellectual formation. Many figure that the extra expense of a private Christian college is worth it. Still, factors such as financial resources and children’s personalities weigh in the decision, made for the most part without official pressure from churches (excepting some Anabaptist and Reformed traditions).

With all due deference to people’s judgments about their own children, and to their financial circumstances, I wonder whether churches should prod Christians more directly to consider Christian education, even when public schools are not openly hostile to the faith. (Doing so would require churches to help make Christian schooling more feasible in cost and accessibility, and to make sure that the Christian schools they sponsor or recommend are truly worthy options. Just because a school is called Christian does not make it a good school.)

As I noted in the Dockery review, some very thoughtful writers have argued that Christian education is essential:

Prophetic voices throughout the past century as varied as J. Gresham Machen, Christopher Dawson, Douglas Wilson, and Anthony Esolen have insisted that placing children in state-backed, secular schools at any level is unlikely to produce Christian adults capable of proper thinking. Even if secular education is not overtly anti-Christian, these critics say, it tends to produce people who are vocationally trained rather than seriously educated. As Dawson provocatively wrote in 1961, state schools seek to create functionaries for bureaucratic and industrial systems; they form “worker ants in an insect society.” If these prophets are right, then some formal Christian education is extremely important for training intellectually adroit Christians.

Some Christians will argue that withdrawing Christian children from public schools also withdraws their Christian witness. And I know a number of Christian families who have given serious thought to educating their kids, and for a variety of reasons have settled on public school. But I suspect that many other Christian families have simply given little thought to the question. This may especially be the case in places like Waco, Texas, my current home, where parents can pretty reasonably assume that Christian students at public schools will not be harassed for their faith, at least not by teachers. But still, do the values of public education, even in towns relatively friendly to faith, accord with those of Christian education? (The question of the quality of public education is, of course, a related concern. And please note that I am a product of public schools from 1st grade through my M.A. degree.)

Public education, and private secular education, is floundering to identify any purpose these days, other than perhaps “math and science” training, and the ever-popular “critical thinking skills.” (Excellent standardized test scores and successful football teams are also good.) The modern public school system was originally intended to form citizens for democratic citizenship; perhaps that purpose lingers in some public schools today. But Christians should be wary even of education for democratic citizenship, which can easily shade into nationalism and cloud a child’s understanding that her ultimate citizenship is in the city of God.

What we know for sure, of course, is that whatever combination of public, private, or home education a child receives, the parents’ influence on a child’s mind is preeminent. But I still think that evangelicals and other Christians need to think hard about what education for their children should accomplish. This deliberation should occur as early as possible. Two great books with which to start thinking are Christopher Dawson’s The Crisis of Western Education and Anthony Esolen’s satirical Ten Ways to Destroy the Imagination of Your Child, a book I reviewed at Patheos.

Representatives of the state will tell us that public education is the only normal option, and that only public schools provide the proper “socialization” of children. But Christian parents know better than to automatically defer to the wishes of the state for their children.

Follow @ThomasSKidd

Originally posted at Patheos<>google реклама на

On July 22, 2013 By Kuyperian In Books Like

The Book of Common Prayer (2011)

This came in the mail today. It’s a recent version of the Book of Common Prayer put together for trial use by the Reformed Episcopal Church (REC) and the Anglican Church in North America (ACNA), two continuing Anglican bodies in North America standing for historic Anglicanism over against the deeply compromised Episcopal Church (ECUSA). [Update: Although the copyright page says “This book is for trial use by the Reformed Episcopal Church and the Anglican Church in North America for liturgical review,” I have since learned that this statement can be a bit misleading. This addition has not been approved by any church, even as a trial version, but is apparently a private project. It has no standing with either the REC or the ACNA. That said I still think it is a valuable resource for one wanting a BCP with the ESV text, particularly for private or devotional use.] One of the things that initially excited me about this edition was that it is the first and only version of the BCP that I am aware of that uses the English Standard Version of the Bible throughout. Because that is the version that I use for personal reading and study this edition frees me from having to choose between constantly switching back and forth between my Bible and a prayer book or reading texts in less familiar translations, particularly the Psalms which I find it especially helpful to routinely read in the same translation.

The binding and printing on this edition are not great and it’s just a simple hardback (no doubt because it was a small initial printing for the trial period) but if it’s ever approved and a large scale printing is done the layout itself is very nice (slightly wider margins would be a nice addition). It’s a four color printing: black for body text, purple for headings, red for instructions and green for posture and comes with a ribbon. I’d love to see a version in genuine leather with 4 or 5 ribbons, but hey this was only $11.95 +s/h.

For the most part from what I can tell this version is similar to other editions of the BCP (i.e 1928, 1979, etc.), but there are a few things that I particularly like. For one thing, the editors have chosen to include a service for Compline. Despite the fact that Cranmer original simplified the numerous services of the Hours down to just Morning and Evening Prayer the editors note that Compline has remained an important part of the lives and piety of many people, and that for many it provides a fitting close to the day, sealing it with prayer. So they have included that form which has not traditionally been in the prayer books intended for the United States (although some of the editions for the Anglican Church of Canada included it). I personally like the Compline service and anticipate rotating between that and Evening Prayer from time to time during family devotions.

Additionally this prayer book makes it quite easy to pray through the 30 day cycle of the Psalms (well, easy in that it’s clear which ones to pray each day although some of us may not find it easy to pray through five Psalms a day, at least at first). More generally the instructions are easy to follow, there are a lot of occasional prayers provided for different life circumstances, and the rites and prayers for things like marriage, end of life, etc. seem very good and pastorally useful on first impression.

Some will dislike anglo-catholic elements (i.e. referring to marriage and ordination as sacraments, listing the Apocrypha as among what may be read for the first lesson, etc.), but I can’t see that these elements particularly effect the usefulness of the book. Particularly if one is just using it personally, for family and private devotions, or for occasional pastoral ministry (i.e. weddings, funerals, visiting the sick) there is nothing that I think would be problematic for evangelicals or those of a more low-church persuasion. The forms themselves seem to me, at least on first blush, to be very traditional, very thoughtful, and very ecumenical (in the good sense). I look forward to using it.

You can order a copy here.

This Book of Common Prayer (2011) embodies the ancient tradition of two thousand years of Christians who have prayed together. This book incorporates the common prayer from the historic prayer books of the Anglican Church as received in North America. The first Book of Common Prayer (1549) is the standard framework for this prayer book, incorporating additions from later prayer books of the Anglican Communion.

Come with your grace and heavenly aid,
And fill the hearts which you have made.

Vene Creator Spiritus (from the front page)

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On July 10, 2013 By Uri Brito In Books, Culture, Worship Like

10 Reasons to Sing the Psalms

By Uri Brito

Many of us grew up in theological backgrounds where the psalms were known, but not sung. These theological backgrounds are anomalies throughout the history of the Church. E.F. Harrison observed that “Psalmody was a part of the synagogue service that naturally passed over into the life of the church.” Calvin Stapert speaks of the fathers’ “enthusiastic promotion of psalm-singing” which he says, “reached an unprecedented peak in the fourth century.” James McKinnon speaks of “an unprecedented wave of enthusiasm” for the psalms in the second half of the fourth century. Hughes Oliphint Old argued that Calvin appealed to the church historians (e.g. Eusebius, Socrates, Sozomen) as well as the church fathers (e.g. Augustine, Basil, Chrysostom) for the singing of psalms. While the Reformers did not advocate the exclusive singing of Psalms they did express “a partiality for Psalms and hymns drawn from Scripture.” ^a

The Reformer Martin Luther urged that Psalms be sung by congregations so that “the Word of God may be among the people also in the form of music ^b.“ By the end of the 19th century, however, most hymnals produced had limited psalms to a couple of well-known pieces like Old One-Hundredth. Beyond that, scriptural references had all but disappeared. Terry Johnson summarized the state of psalmlessness:

This eclipse of psalmody in the late nineteenth century is quite unprecedented. The psalms, as we have seen, have been the dominant form of church song beginning with the Church Fathers, all through the Middle Ages, during the Reformation and Post-Reformation eras, and into the modern era. By the beginning of the twentieth century the church had lost the voice through which it had expressed its sung praise for more than 1800 years. ^c

Though the last hundred years were not psalm-friendly, we have seen in the last 30 years a kind of revival of psalmody in the modern church, especially in the Reformed tradition. New hymnals, like the Cantus Christi, and many others are including old and new psalms ( metrical and chants).

So why should we sing the psalms? Aren’t the 19th century hymns and contemporary songs sufficient to fulfill the worship demands of the modern congregation?

The answer is a resounding no!

There are ten reasons I believe congregations should begin to sing psalms once again:

First, Psalm-singing is an explicit biblical command (Ps. 27:6). The Scriptures encourage us to sing “psalms and hymns and spiritual songs, with thankfulness in your hearts to God” (Col. 3:16). To have the word of Christ dwell in you richly means to invest in the rich beauty of the Psalter. How can we sing what we do not know? Is there a better way to internalize the word than to sing it?

Second, Psalm-singing was the ancient practice of the Church and it continued for 1,800 years. We honor our forefathers and our history when we sing their songs.

Third, Calvin observed that the psalms are “An Anatomy of all Parts of the Soul; for there is not an emotion of which any one can be conscious that it is not represented here as a mirror.” The psalms are satisfying to the human being. We are homos adorans; worship beings. God is not against emotions, he is against emotionalism. The Psalter is an emotional book. It provides comfort for the people of God at different stages of life. As a minister I have never once walked into a hospital room and been asked to read a text from Leviticus or Romans, but rather every time I have been asked to read a psalm (most often Psalm 23). The psalms reach deep inside our humanity in time of pain.

Fourth, singing the psalms builds our Christian piety. It is nurturing to our souls. It is God’s devotional book; God’s hymnal. Singing the psalms restores the joy of our salvation. Ask me what book of the Bible I would take to a desert island, and I will not hesitate to say “The Psalms.”

Fifth, the psalms are ultimately made for the body. You may sing the psalms on your own, but they reach their culmination when sung together. They are meant to be roared (Ps. 47:1), because they were written by the Lion of Judah. When we sing together we are both being edified and edifying one another. “We sing because in singing we join together in common breath and melody in a manner that no other medium can duplicate…We become an assembly unified in purpose and thought. And by our singing, we hear God’s Word for us, and the world hears it loud and clear.” ^d

Sixth, we should sing the Psalms because they re-shape us; they re-orient our attention. We are a people constantly being sanctified by the Spirit of God, and the Spirit has specifically inspired 150 psalms for our sanctification. How should we pray? How should we ask? How should we lament? The Psalms helps us to answer these questions, and thus shape us more and more after the image of Christ.

Seventh, by singing the Psalms we are worshiping the Spirit. The Spirit hovers, shapes, re-makes in the Bible. He is the music of God in the world. In an age when the Third Person of the Trinity has become the source of theological confusion, the Psalms keeps us focused on His role and purposes in history.

Eighth, we should sing the Psalms because our current songs are often cheap and shallow. The Psalms are rich and full of substance. If we wonder why the evangelical community is so powerless, one reason for this is its trivialized worship. Modern worship is often a pietistic exercise, which is manifested in poorly constructed and pessimistic theology. But the Psalms teaches us that God is full of mercy and powerful over all His enemies (Ps. 2). The Psalms are political statements. They are direct attacks on those who challenge the supremacy of King Jesus.

Ninth, the Psalms should be sung because our children need them. Our little ones need to know the God they worship in profound ways from their earliest days. We become what we worship, and so our children will become what we sing.

Tenth, you should sing the Psalms because the world needs them. The world does not need a weak Gospel. She sees plenty of it already. She needs to hear a Gospel of a God who delights in praise, who will not allow evil to go unpunished, and who prepares a table for us.

This may all sound daunting and strange. But I’d encourage you to take that first step. What first may appear to be strange may become a wonderful journey into praise and thanksgiving to the God from whom all blessings flow.

For more information on how to sing the psalms, or for resources, please contact me at uriesou@gmail.com.<>заказ статьи вак как определить тиц

See Terry Johnson’s The History of Psalm Singing in the Church; I depended heavily on that article for the quotes on this paragraph (back)

Luther, Martin. Tischreden. No. 2545. Quoted in F. Blume et al., Protestant Church Music (New York: W.W. Norton and Company, Inc., 1974  (back)

Ibid.  (back)

From the article: “Why do we sing the Psalms?”  (back)

See Terry Johnson’s The History of Psalm Singing in the Church; I depended heavily on that article for the quotes on this paragraph
Luther, Martin. Tischreden. No. 2545. Quoted in F. Blume et al., Protestant Church Music (New York: W.W. Norton and Company, Inc., 1974
Ibid.
From the article: “Why do we sing the Psalms?”

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On July 1, 2013 By Kuyperian In Books Like

Top Ten Books Pastors Should Read

This post was originally published at the Becoming Human blog. You can read the entirety of the post here.

Every time I see a list of the “Top Ten Books for Pastors” I can almost always guess what they’ll be. I may be wrong on which specific books will be suggested, but I’m always right on what kind of books will be suggested: non-fiction. Allow me to diverge from the regular fare of book suggestions.

(more…)

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On June 28, 2013 By Kuyperian In Books Like

Aaron’s Rod Swallowed Their Rods

by Marc Hays

Christian, do you feel as though the enemy has won a victory? Is your pessimillenialism lingering just under the surface ready to burst through with eschatological doom and cliches about polishing the brass on a sinking ship?

If so, C. H. Spurgeon offers sage advice in his devotional, Mornings and Evenings. (more…)

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On June 26, 2013 By Kuyperian In Books Like

Book Review – The Authenticity Hoax

reviewed by Justin Dillehay

Organic food. Samuel Adams. Mud-floors. Vintage Levi’s. What do they all have in common? According to philosopher Andrew Potter: authenticity. People eat, imbibe, walk on, and wear these things in an effort to be “real.” Potter views this so-called authenticity as a reaction to modernity, describing it as a “rejection of the various tributaries of mass society’s current, including the media, marketing, fast food, party politics, the Internet, and—above all—the program of free markets and economic integration usually derided as ‘globalization’” (8). In the space of 273 fascinating and often hilarious pages, Potter analyzes the history, meaning, and manifestations of authenticity, ranging from Jean Jacques Rousseau in the 18^th century to Oprah Winfrey in the 21^st. Through it all, Potter concludes that authenticity is a hoax; a “dopey nostalgia for a non-existent past, a one-sided suspicion of the modern world, and stagnant and reactionary politics masquerading as something personally meaningful and socially progressive” (270).

For me, Potter’s most helpful (and entertaining) insight is that authenticity is a form of one-upmanship and status-seeking; an effort not to be real, but to be different. If everyone starts listening to the Avett Brothers, the truly authentic will drop them like last month’s YouTube sensation (they must be sell-outs anyway). If Wal-Mart starts placing organic food within the financial reach of the hoi polloi, this is cause—not for rejoicing—but for anti-capitalist consternation (129). Once indie bands and organic food lose their ability to distinguish the authentic from the rabble, the truly authentic move on in search of substitutes, like locally grown food. All this and more in a chapter entitled “Conspicuous Authenticity,” a term Potter adapts from economist Thorstein Veblen’s Theory of the Leisure Class. (more…)

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On June 19, 2013 By Kuyperian In Books Like

Chesterton on Courage

by Marc Hays

G. K. Chesterton thrived on the unexpected turn: that twist in the story that set all that seemed normal on its head, thus showing that true north may sometimes be upside down because we were facing south to begin with, but didn’t know it. It comes as no surprise then, that Christianity’s paradoxes would bring him comfort and reassurance, rather than instilling angst and doubt. The following passage is from his book, Orthodoxy, Chapter VI, entitled “The Paradoxes of Christianity.”

“Granted that we all have to keep a balance, the real question comes in with the question of how that balance can be kept. That was the problem which Paganism tried to solve: that was the problem which I think Christianity has solved and solved in a strange way.

Paganism declared that virtue was in a balance; Christianity declared it was in a conflict: the collision of two passions apparently opposite. Of course they were not really inconsistent; but they were such that it was hard to hold simultaneously. Let us follow for a moment the clue of the martyr and the suicide; and take the case of courage. (more…)

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On June 11, 2013 By Uri Brito In Books, Culture, Politics Like

The Abuse of Power and the Power of Abuse: Dealing with an Inconvenient Truth

By Uri Brito

Republicans are the party of small government. Democrats are the party of big government. These distinctions no longer hold true. Reagan’s first term, perhaps, in recent history, is the last to come close to the type of small government Republicans say they envision. But for too long the scenery of the political landscape is replete with big government towers. We, the people, stare hopelessly at those babel-like towers wondering if any of them have read Genesis 11. We are Tolkien’s hobbits wanting to be left alone smoking our tobacco and drinking the finest beer, but alone they will not let us be.

David Shipler’s The Rights of the People: How our Search for Safety Invades our Privacy (2011) detailed some of these abuses. Shipler wrote that the Bill of Rights were “embedded in the first ten amendments to the Constitution…to climb and counter the might state, to keep their speech free, their confessions true, their trial fair, their homes and files sealed from cavalier invasion by police.” We are losing that right as speedily as the government (NSA) is tracking your e-mail or Verizon phone call right now.

What we are seeing today is more than the undermining of the Constitution; we are seeing the undermining of morality. And this implies that we need the objectivity of Christendom. We can no longer amen the actions of any party, because both major parties do not care about the shire. They will make deals with anyone. We need the boldness to assert the foolish actions of our party and then condemn them each election.

Obama’s promise to secrecy and the respecting of civil liberties in 2007 has quickly derailed into a Mordor-like crystal ball. They have looked and accessed every conceivable file. They have found what they wanted and used that information for their own purposes. “We cannot have 100% safety without inconvenience,” the president argues. Inconvenience? An absurdly burdensome tax system, the waste of our taxpayer money, TSA, a destructive economic policy, reckless wars led by reckless leaders, the murder of the unborn? This is more than inconvenience; this is abuse; and all in the name of an agenda.

What we are witnessing is not the era of inconvenience; those days were relatively comfortable. At least we knew when the inconveniences would come. We are entering the era of abuse. We are in an era where the words “abuse of power” have become redundant. In an abusive society, led by abusive leaders, we do not know what to expect. Power corrupts, but absolute power in the hands of fools leads to abuse.

We are not claiming that this is a distinctly Obama problem. Bush’s Patriot Act opened the doors to this type of infringement. The tyranny of technology began long ago. And we are now recipients of a president who is continuing those policies.

The Economist observed in 2007, that in the past, information was gathered by drawing conclusions about citizens from fragmented reports by party loyalists. They would tap phones, send informers to workplaces, and follow people around. Today, “data about people’s whereabouts, purchases, behavior, and personal lives are gathered, stored, and shared on a scale that no dictator of the old school ever thought possible.”

We are living in a new era. This is an era where privacy is becoming extinct. The security of e-mail exchanges, counselor to counselee phone calls, and a host of other matters are sacrificed at the altar of safety. But are we safe? The answer to that is an inconvenient truth to our president.<>

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