On January 22, 1913, Carl F. H. Henry was born to immigrant parents in New York City. His parents, Karl and Joanna Heinrich, were young German immigrants to the United States. His parents changed the family name because of the anti-German sentiment produced by World War I.
Carl Henry was the oldest of eight children. The Henry family lived a typical immigrant family life with hard-working parents but little luxuries. Carl took many part-time jobs to supplement the family’s income. Carl’s mother was Roman Catholic by family tradition and his father a Lutheran: however, there was little evidence of religion in the Henry household.
Carl Henry’s early educational experiences were received in the public school system. It was evident as a high school student that Carl was destined for a career in journalism. Henry graduated in the midst of the Great Depression and quickly became a working reporter. Early reports were seen in the New York Herald Tribune and the New York Daily News. He later became editor of The Smithtown Star, a weekly paper on Long Island, and covered a large section of Long Island for The New York Times.
It was through his newspaper experience that Henry was put into contact with a devout Christian woman, Mildred Christy. Henry used Christ’s name as a curse word and Mildred responded, “Carl, I'd rather you slap my face than take the name of my best Friend in vain." At the age of twenty, Carl Henry was confronted with the gospel and became a believer.
In 1935, after receiving a call to Christian service, Henry left his newspaper career and enrolled in Wheaton College. It was here that he formed friendships with individuals such as Billy Graham and Harold Lindsell. More importantly, however, was his intr...
... middle of paper ...
...rd of God. He concentrated strongly on revelation, God, and religious authority. In regard to revelation, Henry defined Jesus as “the personal incarnation of God in the flesh,” the climax of revelation, in whom “the source and content of revelation converge and coincide.”
In 1999, the Southern Baptist Theological Seminary established the Carl F. H. Henry Institute for Evangelical Engagement. The Center is designed to serve as a think-tank for evangelical engagement with the pressing issues of the day.
E. G. Homrighausen of Princeton Theological Seminary stands, perhaps, as the voice of the Christian world in regards to the life of Carl Henry. He stated, “Henry has championed evangelical Christianity with clarity of language, comprehensiveness of scholarship, clarity of mind, and vigor of spirit.” Baptists and their fellow evangelicals stand in his debt.
Patrick Henry communicates the idea of love and agreement which brings to attention the love God has for the world and His purpose of integrating man to Himself, because of that devotion of love. To begin with, Mr. Henry initially could have stated that some ignored the problem with hope of it vanishing. However, He states “having eyes, see not and, having ears, hear not”. Jesus frequently said “He who has ears to hear, let him hear.” To move on...
The relationship between a father and a son can be expressed as perhaps the most critical relationship that a man endures in his lifetime. This is the relationship that influences a man and all other relationships that he constructs throughout his being. Marilynne Robinson’s Gilead explores the difficulty in making this connection across generations. Four men named John Ames are investigated in this story: three generations in one family and a namesake from a closely connected family. Most of these father-son relationships are distraught, filled with tension, misunderstanding, anger, and occasionally hostility. There often seems an impassable gulf between the men and, as seen throughout the pages of Gilead, it can be so intense that it creates
Lischer, Richard The Preacher King: Martin Luther King Jr. and the word that moved America Oxford University Press: 1995. Print
Jonathan Edwards's sermon, "Sinners in the Hands of an Angry God" is moving and powerful. His effectiveness as an eighteenth century New England religious leader is rooted in his expansive knowledge of the Bible and human nature, as well as a genuine desire to "awaken" and save as many souls as possible. This sermon, delivered in 1741, exhibits Edwards's skillful use of these tools to persuade his congregation to join him in his Christian beliefs.
In order to understand Edwards use of language however, one must look at his early life and formative influences. His family undoubtedly shaped his religious career because “[H]e was the only son among the eleven children of Rev. Timothy Edwards and Esther Edwards, the daughter of influential puritan clergymen Solomon Stoddard” (Wachal 1). Growing up in a religious family must have influenced his career path. Then “Edwards attended Yale School of theology at 13 years of age” (Paposian 1). This is important because at Yale, Edwards would create his own “unique style of preaching” (“Jonathan Edwards” Dictionary 1). Here “his theology which soon came to be known as Edwardseanism had developed in hi...
King Henry VIII is considerable the most controversial monarch Great Britain has ever had. He is commonly known for his ill-advised decisions, six wives, and splitting Great Britain from the Catholic Church to create the Church of England. King Henry VIII of England’s determination to guarantee his family line’s continuation in the throne caused many problems, such as religious tensions, economic hardships, and political adversaries that continued one long after his death.
Hatch tells the reader that the religious communication changed in only two ways in the years following the American Revolution. The first way in which religious communication was that “clergy men lost their unrivaled position as authoritative sources of information (Hatch 125).” The second way in which the religious communication changed “was an explosion of popular printed material (Hatch 125).” This explosion of printed word changed Protestant Christianity. Exploiting of the press many pamphlets, tracts, books, songs and newspapers were published in order to extend the reach of Christianity and to battle other religions and naysayers. But even men of proper learning and character found it difficult to infuse elitist communication and gospel for the common man (Hatch 128). Elias Smith contented, “and all Christians have a right to propagate it, I do also declare, that every Christian has a r...
In 1741 a Puritan preacher, Jonathan Edwards, delivered a sermon to a congregation in Enfield, Connecticut. He moved many people and helped them to become saved and trust in Jesus Christ. In “Sinners in the Hands of an Angry God”, - which is the name of the sermon by Jonathan Edwards- the author uses each rhetorical appeal to connect with his congregation. The whole purpose of Edwards’ sermon was to try and get all the unsaved men in his congregation to trust in Jesus Christ as their savior and be converted. He was a very persuasive man who successfully reached out to his congregation by digging down deep and coming in contact with many people’s personal lives and making them think long and hard about why they are lucky enough to wake up every morning. In his sermon, Jonathan Edwards uses the three rhetorical appeals- ethical, emotional, and logical- to reach out to his congregation and try and help them to see why they should trust in Jesus Christ.
Religious institutions have always been a fundamental piece of American culture, and their influence is evident in many aspects of American life. Especially during the 20th century, the spread of Christianity became more competitive as churches vied against one another to draw in new members. This was particularly evident in the development and growth of conservative Protestant groups. Protestant leaders responded to this competition for followers by developing radically new methods for the worship experience. They used their charisma and entrepreneurial spirit to send their messages to the masses. Protestant leader’s manipulation of these methods of outreach was able to attract many new members to the conservative protestant cause, and encouraged Americans to join these large groups of worship.
Starting in his younger years, Edwards struggled with accepting the Calvinist sovereignty of God. Various circumstances throughout Edward’s own personal life led to him later believing in the sovereignty of God. Jonathan Edwards is known greatly as a key figure in what has come to be called the First Great Awakening of the 1730s and 1740s. Fleeing from his grandfather’s original perspective by not continuing his practice of open communion, there was a struggle to maintain that relationship. Edward’s believed that physical objects are only collections of sensible ideas, which gives good reasoning for his strong religious belief system.
Carl Rogers was born and raised in the USA, he was an All-American boy going up except he was raised in a strict fundamentalist religious home. He grew up with conditions placed on his existence that he was only as good as he acted or behaved and the love he would receive may have been determined by this. As a hardworking and faithful young man, his environment was his reality it was all he knew. Carl worked on his family’s farm and became interested in the science of agriculture, while attending school he went on a Christian mission trip to China and this steered his passion to change his education route, and continued his studies at Union theological seminary in New York. Carl had a passion for his studies but was concerned about focusing
Jonathan Edwards was a man who could petrify any eighteenth century Puritan. He was born in East Windsor, Connecticut and was raised in a household with strict religious beliefs. In 1727 he began his preaching career as an assistant to his grandfather, Solomon Stoddard, the pastor at the church at Northampton, Massachusetts. When his grandfather died two years later, Edwards became the pastor of the Church at Northampton and began preaching all over New England. He then emerged as one of the leaders of the Great Awakening with his determination to return to the orthodoxy of the Puritan faith. That is when he adopted his “fire and brimstone” emotional style of sermon. Although people often ran out of the church in hysterics, most stayed in the church captivated by his speeches. He had always purposely chose to address his congregation with a sermon, using all of the elements of an oratory. In Sinners in the Hands of an Angry God, Jonathan Edwards displays all elements of an oratory by appealing to emotions, including expressive and rhythmic language, addressing the needs and concerns of his audience, and inspiring others to take action.
He was a human that had emotions, he experienced grief with the multiple miscarriages and deaths of his sons and the betrayals of his wife’s, Anne Boleyn and Katherine Howard. Also the death of Jane Seymour, the only wife to give him a male heir, brought him into a depression. These events changed Henry’s perspective of his own self, that he was without a legal heir, his health was horrendous and he was being betrayed by those closest to him. Lipscomb describes the transformation of Henry from the popular prince to the tyrant king know today. As shown, “the last decade of his reign, Henry VIII had begun to act as a tyrant. The glittering, brilliant monarch of the accession, toppled into old age by betrayal, aggravated into irascibility and suspicion as a result of ill health and corrupted by absolute power, had become a despot”. Henry is not thought of as the good Christian, but Lipscomb writes throughout this book that Henry was very serious about his religious affiliations. Lipscomb portrays Henry VIII as, “a man of strong feeling but little emotional intelligence, willful and obstinate but also fiery and charismatic, intelligent but blinkered, attempting to rule and preserve his honor against his profound sense of duty and heavy responsibility to fulfil his divinely ordained role”. In other words he was an emotional mess that did not know what to do with his feelings, so he bottled them up and south to seek
Stephens, Randall J. “Assessing the Roots.” American Religious Experience at WVU. The American Religious Experience. Web. 13 Nov. 2011.
Following is the Evangelical theology which evolved from the Pietism and Revivalist movement (Olson 33). Charles Finney, a leader in Evangelism, emphasized the need and ability to evangelize the world while also maintaining the power of free will” thereby influencing all but not trying to control the mind of the masses (Lane 253, 254). As well as being a supreme authority Evangelist’s believe that because the Bible was written by man through God’s instruction the Bible is both fully man’s and God’s (256). Furthermore, because the words written by man come directly from God the Bible is God’s holy word and everything it contains is true (257). The Evangelicals believed that “the Bible is the supreme authority for faith and practice” and it is Christ who redeemed us through the cross (Bingham 162).