Newspapers are filled with stories about poorly educated children, ineffective teachers, and cash-strapped school districts. In this greatly expanded treatment of a topic he first dealt with in Rediscovering the Lost Tools of Learning, Douglas Wilson proposes an alternative to government-operated school by advocating a return to classical Christian education with its discipline, hard work, and learning geared to child development stages. As an educator, Wilson is well-equipped to diagnose the cause of America's deteriorating school system and to propose remedies for those committed to their children's best interests in education. He maintains that education is essentially religious because it deals with the basic questions about life that require spiritual answers-reading and writing are simply the tools. Offering a review of classical education and the history of this movement, Wilson also reflects on his own involvement in the process of creating educational institutions that embrace that style of learning. He details elements needed in a useful curriculum, including a list of literary classics. Readers will see that classical education offers the best opportunity for academic achievement, character growth, and spiritual education, and that such quality cannot be duplicated in a religiously-neutral environment.

Whether in the home or in the church or in a Christian school, the challenge of contemporary Christian educators is to meet the academic needs of students while remaining unswerving in adherence to biblical principles. Christian Education: Foundations for the Future introduces you to the basics of a healthy Christian education program, then takes you beyond, showing you how to develop a fresh, innovative Christian education program that will revitalize your church, home, or school.

Until Relatively Recently, the history of higher education in the West was the story of a Christian academic tradition that played a major role in both intellectual history and the history of the church. Over the last one hundred years, however, we have witnessed the progressive secularization of higher education. George Marsden goes so far as to suggest that the American university has lost its soul. But what was that putatively Christian soul? Precisely what in the Christian tradition has now been lost? And what should we know about that tradition as a condition of practical wisdom for the present?

What is a church? This can be a difficult question to answer and Christians have offered a variety of perspectives. Gregg Allison thus explores and synthesizes all that Scripture affirms about the new covenant people of God, capturing a full picture of the biblical church. He covers the topics of the church's identity and characteristics; its growth through purity, unity, and discipline; its offices and leadership structures; its ordinances of baptism and the Lord's Supper; and its ministries. Here is a rich approach to ecclesiology consisting of sustained doctrinal reflection and wise, practical application. Part of the Foundations of Evangelical Theology series.

More than ten years after its publication in 1975, The Idea of a Christian College has become, in the prophetic words of Nicholas Wolterstorff, "a classic, a standard." Widely used by students, lay readers, teachers, and administrators, it provides a concise case for the Christian college and defines its distinctive mission and contribution. This revised edition is Holmes' response to the many professors and students who have read the work enthusiastically and urged the author to clarify certain ideas and to address further aspects of the overall subject. The author has extensively revised several chapters, has eliminated one-gender language, and has included two new chapters: "Liberal Arts as Career Preparation" and "The Marks of an Educated Person."--Back cover.

Examines Hebrews' exposition of Jesus' death, his self-offering in heaven at his ascension, and the link between them.

Winner of the Christianity Today Book of the Year Award (1995) “The scandal of the evangelical mind is that there is not much of an evangelical mind.” So begins this award-winning intellectual history and critique of the evangelical movement by one of evangelicalism’s most respected historians. Unsparing in his indictment, Mark Noll asks why the largest single group of religious Americans—who enjoy increasing wealth, status, and political influence—have contributed so little to rigorous intellectual scholarship. While nourishing believers in the simple truths of the gospel, why have so many evangelicals failed to sustain a serious intellectual life and abandoned the universities, the arts, and other realms of “high” culture? Over twenty-five years since its original publication, The Scandal of the Evangelical Mind has turned out to be prescient and perennially relevant. In a new preface, Noll lays out his ongoing personal frustrations with this situation, and in a new afterword he assesses the state of the scandal—showing how white evangelicals’ embrace of Trumpism, their deepening distrust of science, and their frequent forays into conspiratorial thinking have coexisted with surprisingly robust scholarship from many with strong evangelical connections.

After World War II, America’s religious denominations spent billions on church architecture as they spread into the suburbs. In this richly illustrated history of midcentury modern churches in the Midwest, Gretchen Buggeln shows how architects and suburban congregations joined forces to work out a vision of how modernist churches might help reinvigorate Protestant worship and community. The result is a fascinating new perspective on postwar architecture, religion, and society. Drawing on the architectural record, church archives, and oral histories, The Suburban Church focuses on collaborations between architects Edward D. Dart, Edward A. Sövik, Charles E. Stade, and seventy-five congregations. By telling the stories behind their modernist churches, the book describes how the buildings both reflected and shaped developments in postwar religion—its ecumenism, optimism, and liturgical innovation, as well as its fears about staying relevant during a time of vast cultural, social, and demographic change. While many scholars have characterized these congregations as “country club” churches, The Suburban Church argues that most were earnest, well-intentioned religious communities caught between the desire to serve God and the demands of a suburban milieu in which serving middle-class families required most of their material and spiritual resources.