This book is intended as a relatively nontechnica1 introduction to eurrent demographie methods. It has been several years in preparation, beginning from occasional class handouts I wrote to elaborate on essential points of demographie methodology. Its growth from scattered notes to an integrated text was a natural process, if a gradual one. The eontent of the book addresses three objectives. first, I have tried to avoid demographie methods that are now dated. In some ehapters, that has meant eoncentrating on formulas most demographers recognize. In the ehap ters on life tables, it meant testing competing formulas on a variety of real and synthetie data se.ts, and dropping or relegating to footnotes those that were least accurate. Second, I have attempted to give readers a sense of the limits of different formulas and methods. I am a terse writer, however, and for the reader that means most sentences carry weight. Chapters should be read attentively, with careful regard to commentary as weIl as to formulas and examples. Finally, I have tried to make the principal methodologies of the book accessible, by offering explanations for formulas that are not obvious, by keeping examples to the forefront, and by placing relatively specialized topics in ehapter appendices.
Mathematical demography is the centerpiece of quantitative social science. The founding works of this field from Roman times to the late Twentieth Century are collected here, in a new edition of a classic work by David R. Smith and Nathan Keyfitz. Commentaries by Smith and Keyfitz have been brought up to date and extended by Kenneth Wachter and Hervé Le Bras, giving a synoptic picture of the leading achievements in formal population studies. Like the original collection, this new edition constitutes an indispensable source for students and scientists alike, and illustrates the deep roots and continuing vitality of mathematical demography.
B. B. Warfield, the "Lion of Princeton," is perhaps America's most prolific and preeminent biblical and theological scholar, and yet he has been largely misunderstood and misrepresented. In this landmark work, David Smith penetrates to the defining features of Warfield's thought and helps us understand its revolutionary character. Warfield's detractors have maligned his thought as static and beholden to an outdated epistemology, yet Smith debunks this myth. Placed within his historical context, we discover Warfield expressing the organic and dynamic nature of truth, overcoming the subject-object dilemma that plagues Western epistemological rationalism and mysticism, and all through his explaining the doctrinal system warranted by the Bible. Theological scholarship and American church historiography will have to reckon with this fresh and much-needed apologetic on America's preeminent apologist.
Is much of Christian education in America distinctly Christian? Ron Hoch and David Smith say, "No." Instead it is guilty of having adopted an ideology and methodology that strips it of the right to call itself Christian and the ability to fulfill a truly Christian mission. The authors claim that the fundamentally humanistic ideology of the West conditions and controls much of what is labeled "Christian" education. By talking about the need to integrate faith and learning, focusing on teaching methodology, and operating schools in virtually the same way as government-run schools, many Christian academics betray captivity to the dogma that humans are the measure of all things and need to do what God has already done. As a result, much of what controls the conversation and practices in Christian academia echoes the humanistic arrogance of the West, and offers no substantive alternative to it. In Old School, New Clothes, Hoch and Smith issue a call for Christian academics to own up to their own confession--that all reality was created and integrated by God, damaged by sin, and has already been reintegrated in and by Jesus. Thus the emphasis in Christian education ought not to be what Christian educators are doing to redeem the culture, but on what God is bringing to the Church in order to redeem sinners. Only by recognizing that all human knowledge claims in every sphere are inherently theological and that God is truly seen in and experienced through knowledge of all things, will a distinctly Christian education be forged. Christian education must primarily emphasize the reintegration or redemption of teachers brought through right knowledge of Jesus that comes through every subject discipline and expressed in a life balanced on Sabbath, work, and family.