IntroductionCarl Henry, in his “The Uneasy Conscious of Modern Fundamentalism,” describes the lack of social and cultural engagement of evangelicals around the world as an embarrassing divorce. It is lamented that evangelicals have failed to challenge the injustices of totalitarianism, the secularisms of modern education, the evils of racial hatred, the wrongs of current labor and management relations and the inadequate foundations of international relations, they have stopped to challenge Caesar and Rome, as if in vain resignation and submission to the triumphant Renaissance mood. 1 As a result, the gospel message is separated from the passion to right the world. This divorce between the message of the Gospel and the passion to right the world is linked to the fact that modern fundamentalism does not explicitly articulate the social implications of its message for the non-Christian world. While identifying himself in the camp of premillennialism, Carl admits that premillennialist thinking regarding the kingdom of God, which has no hope of change within society, has induced a pervasive climate of “prophetic despair,” while Protestant liberalism is at least concerned to address problems participate in social evil.2 This neglect or abandonment of the Christian social imperative has made fundamentalists more world-resistant than world-changing; consequently, from this mindset it is impossible for a contemporary version of Augustine's City of God to emerge.3 But this need not be the end of the story,1 Carl FH Henry, The Uneasy Conscience of Modern Fundamentalism, (Grand Rapids: William B. Eerdmans Publishing Company, 2003), 39.2 Ibid., 29. 3 Ibid., 30.23One also chooses to remain in the camp of premillennialism. The... middle of the page... of the kingdom will and must be realized in the Gospel. Concrete ministries of the Church are needed to demonstrate that God cares for lost individuals as well as the total well-being of a culture and society.1024 Carl FH Henry, The Uneasy Conscience of Modern Fundamentalism, (Grand Rapids: William B. . Eerdmans Publishing Company, 2003), 40. BIBLIOGRAPHY Bennett, John C. Christian Ethics and Social Policy. New York: The Sons of Charles Scribner, 1946. Blaising, Craig A. and Darrell L. Bock. Progressive dispensationalism. Wheaton: BridgePoint, 1993. Charles Caldwell, Ryrie. Dispensationalism. Chicago: Moody Publishers, 2007. Charles, J. Daryl. The formless conscience of evangelicalism. Downers Grove:InterVarsity Press, 2002.Henry, Carl F.H. The Troubled Conscience of Modern Fundamentalism. Grand Rapids: William B. Eerdmans Publishing House, 2003.11