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A provocative view into the impact of secular thought on the framework of American religious life.
Enjoy these SAMPLE pages from The Real Scandal of the Evangelical Mind- What is an evangelical . . . and has he lost his mind? Carl Trueman wrestles with those two provocative questions and concludes that modern evangelicals emphasize experience and activism at the expense of theology. Their minds go fuzzy as they downplay doctrine. The result is "a world in which everyone from Joel Osteen to Brian McLaren to John MacArthur may be called an evangelical." Fifteen years ago in The Scandal of the Evangelical Mind, historian Mark Noll warned that evangelical Christians had abandoned the intellectual aspects of their faith. Christians were neither prepared nor inclined to enter the intellectual debate, and had become marginalized. Today Trueman argues, "Religious beliefs are more scandalous than they have been for many years"-but for different reasons than Noll foresaw. In fact, the real problem now is exactly the opposite of what Noll diagnosed ̄evangelicals don't lack a mind, but rather an agreed upon evangel. Although known as gospel people, evangelicals no longer share any consensus on the gospel's meaning. Provocative and persuasive, Trueman's indictment of evangelicalism also suggests a better way forward for those theologically conservative Protestants once and formerly known as evangelicals.
The first major study to draw upon unknown or neglected sources, as well as original interviews with figures like Billy Graham, Awakening the Evangelical Mind uniquely tells the engaging story of how evangelicalism developed as an intellectual movement in the middle of the 20th century. Beginning with the life of Harold Ockenga, Strachan shows how Ockenga brought together a small community of Christian scholars at Harvard University in the 1940s who agitated for a reloaded Christian intellect. With fresh insights based on original letters and correspondence, Strachan highlights key developments in the movement by examining the early years and humble beginnings of such future evangelical luminaries as George Eldon Ladd, Edward John Carnell, John Gerstner, Gleason Archer, Carl Henry, and Kenneth Kantzer.
Are the opportunities for faithful intellectual engagement and witness even greater now than before? These essays invite readers to a virtual "summit meeting" on the current state of the evangelical mind. The insights of national leaders in their fields will aid readers to reflect on the past contributions of evangelical institutions for the life of the mind as well as prospects for the future.
According to Noll, evangelical Protestants make up the largest single group of religious Americans; they also enjoy increasing wealth, status political influence, and educational achievement.
This biography examines the life of a most unusual twentieth-century evangelical, Kenneth L. “Ken” Pike (1912–2000), who served with the Wycliffe Bible Translators and the Summer Institute of Linguistics. Pike began his missionary career as a Bible translator, but he went on to become a world-class linguist who made his mark on the science of linguistics and the study of indigenous languages around the world. Known among linguists and anthropologists for his theoretical contributions, this volume seeks to bring Pike to a wider audience by illuminating his life as a key evangelical figure, one who often broke with conventional evangelical constraints to pursue the life of the mind as a Christian intellectual and scholar. Here is a story of how one evangelical Christian man served the global church, the scientific community, and the world’s indigenous peoples with his entire heart, soul, and mind.
What is an evangelical . . . and has he lost his mind? Carl Trueman wrestles with those two provocative questions and concludes that modern evangelicals emphasize experience and activism at the expense of theology. Their minds go fuzzy as they downplay doctrine. The result is “a world in which everyone from Joel Osteen to Brian McLaren to John MacArthur may be called an evangelical.” Fifteen years ago in The Scandal of the Evangelical Mind, historian Mark Noll warned that evangelical Christians had abandoned the intellectual aspects of their faith. Christians were neither prepared nor inclined to enter into intellectual debates, and had become culturally marginalized. Trueman argues that today “religious beliefs are more scandalous than they have been for many years”—but for different reasons than Noll foresaw. In fact, the real problem now is exactly the opposite of what Noll diagnosed: evangelicals don’t lack a mind, but rather an agreed upon evangel. Although known as gospel people, evangelicals no longer share any consensus on the gospel’s meaning. Provocative and persuasive, Trueman’s indictment of evangelicalism also suggests a better way forward for those theologically conservative Protestants famously known as evangelicals.
In Inerrancy and the Spiritual Formation of Younger Evangelicals, readers are urged to pastorally consider their own spiritual responsibilities toward students by taking more seriously six representative critical discoveries that students tend to make during the course of their higher education. By doing this, it is hoped that leaders and teachers might become more sensitive to the reality that younger evangelicals are not generally "already" convinced of the Bible's inerrancy and may even be secretly and frantically searching for existentially workable bibliological alternatives. It behooves evangelical leaders as responsible shepherds of God's people to give their students the social and spiritual room they need to breathe by offering them acceptably orthodox alternatives for understanding the inspiration and authority of the Bible.
In this in-depth historical analysis of evangelical theology, Gary Dorrien describes how evangelicalism has developed and matured. Beginning at the turn of the century and the start of the fundamentalist-modernist controversies, he notes the key figures and institutions of the evangelical movement. He also shows how evangelicalism has both diversified and entered into the broader theological discussions of today.
John Gerstner (1914-96) was a significant leader in the renewal of Presbyterian and Reformed evangelicalism in America during the second half of the twentieth century. Gerstner's work as a church historian sought to shape evangelicalism, but also northern mainline Presbyterianism. In order to promote evangelical thought he wrote, taught, lectured, debated, and preached widely. In pursuing his aims he promoted the work of the great colonial theologian Jonathan Edwards. He also defended and endorsed biblical inerrancy and the Old Princeton theology. Gerstner was a sharp critic of theological modernism and what he considered its negative influence on the church. Part of Gerstner's fame was his active participation in mainline Presbyterianism and in so many of the smaller Presbyterian denominations and in the wider evangelical movement. His renewal efforts within the United Presbyterian Church USA (later PCUSA) were largely a failure, but they did contribute to the surprising resurgence of Presbyterian and Reformed evangelicalism. Evangelical marginalization in the mainline led Gerstner and other evangelicals to redirect their energy into new evangelical institutions, groups, and denominations. Gerstner's evangelical United Presbyterian Church of North America (UPCNA) background influenced the young scholar and the legacy of the UPCNA's heritage can be detected in the popular forms of the Presbyterian and Reformed evangelical movement that exist today. Moreover, he was significant for the revival of Reformed teaching beyond the bounds of Presbyterianism. This book establishes Gerstner's significance in American church history and provides a thorough analysis of the evangelical movement he sought to reinvigorate.