Carl F. H. Henry

==Critical assessments==
As with any theologian, Henry had people who criticized his work and beliefs. One such critic is Stanley Hauerwas, a theologian who believes similarly to Henry that society ought to be formed around Christian ethics but disagreed with the way Henry wants to go about it. Hauerwas writes "Carl Henry, for example, has developed a highly sophisticated model of cultural influence, which assumes that if Christians can only become successful in the worlds of scholarship, journalism, and the arts, then they will be able to reassert the Christian vision in a society that has largely forgotten it. But Henry's vision, no matter how sophisticated, is ultimately one of assimilation, and in the end, that is no more than capitulation to the dominant culture."<ref name=":5">{{Cite book |last=Hauerwas |first=Stanley |title=A Community of Character: Toward a Constructive Christian Social Ethic}}</ref> Hauerwas goes on to argue that the church's main goal is not to change the world, but to be a faithful witness to the gospel of Jesus Christ. He argues that the church's role is to promote a way of life that is characterized by love, hospitality, and forgiveness, rather than by power and success.<ref name=":5" />

Another critic of Henry is David F. Wells, who did agree with some of Henry's theology but also disagreed with Henry's idea of cultural engagement, arguing that Henry's focus on defending Christian truth has not been effective with our current culture. He says that Henry's approach is too narrow and does not address the broader cultural and social issues facing our society.<ref name=":4" />

George M. Marsden critiques Henry's book ''The Uneasy Conscience of Modern Fundamentalism (1947)'', saying it was a good critique of fundamentalism and helped to create a new focus for evangelicalism that emphasized broader cultural engagement. However, Marsden also argues that Henry's critique was limited by his own theological and cultural biases. He says Henry is blinded by his social and cultural context as an outsider to fundamentalism and therefore puts a greater influence on cultural engagement than other evangelicals might.<ref name=":2" />

===Works===
* "The Pacific Garden Mission" (Zondervan, 1942)
* ''Remaking the Modern Mind'' (Eerdmans, 1946)
* ''The Uneasy Conscience of Modern Fundamentalism'' (Eerdmans, 1947)
* ''The Evangelical Pulpit'' (Eerdmans, 1948)
* ''The Protestant Dilemma'' (Eerdmans, 1948).
* ''The Drift of Western Thought'' (Eerdmans, 1951)
* ''Christian Personal Ethics'' (Eerdmans, 1957)
* ''Contemporary Evangelical Thought'' (Channel Press, 1957) (editor)
* ''Evangelical Responsibility in Contemporary Theology'' (Eerdmans, 1957)
* ''Revelation and the Bible'' (Baker, 1958) (editor)
* ''Basic Christian Doctrines'' (Baker, 1962)
* ''Evangelicals at the Brink of Crisis'' (Word, 1967)
* ''Faith at the Frontiers'' (Moody, 1969)
* ''Evangelicals in Search of Identity'' (Word, 1976)
* ''God, Revelation and Authority'', 6 vols. (Word, 1976–83).
* ''The Christian Mindset in a Secular Society'' (Multnomah, 1984)
* ''Christian Countermoves in a Decadent Culture'' (Multnomah, 1986)
* ''Confessions of a Theologian: An Autobiography'' (Word, 1986)
* ''Twilight of a Great Civilization'' (Crossway, 1988)
* ''Evangelical Affirmations'' (Zondervan, 1990) (editor, with Kenneth Kantzer)