The Scandal of the Evangelical Mind

Mark A. Noll begins The Scandal of the Evangelical Mind with a staggering indictment. "The scandal of the evangelical mind", he writes, "is that there is not much of an evangelical mind." With those words begins perhaps the most sobering critique of the place of Evangelical Protestantism within major intellectual currents shaping the culture. This accusation was most striking as it came from within Evangelicalism itself by one of its leading scholars. Since the book's publication, some have applauded and others attacked its major theses, but most will grant that the intellectual landscape of the Evangelical movement was greatly impacted by Noll's criticism and serious new efforts dealing with Evangelicalism and modern culture issue must wrestle with Noll's work. In the four sections of The Scandal of the Evangelical Mind (covering the importance of the scandal, an historical analysis of the scandal, negative repercussions of the scandal, and some hopeful signs of a renaissance in Evangelical thought), Noll meticulously builds a case that the Evangelical disengagement from intellectual pursuits has rendered it impotent to interact within the major intellectual currents of the day. Unable to develop a uniquely Evangelical approach to issues of higher culture, the Evangelical response - if any - is often dependent upon the work of scholars from Roman Catholicism and other Protestant traditions. This sterility of thought fosters a retreat into an Evangelical ghetto where the lack of interaction with competing ideas leaves faulty presuppositions unchallenged and its own fruitful sources untapped. Noll is particularly to be commended for his excellent insights into the genesis of the current intellectual malaise. Pointing out the strong efforts of Puritans such as Jonathan Edwards to vigorously address the major intellectual themes of their day (following a long tradition of such efforts by Protestants since the Reformation), he traces a number of interacting factors joining together to produce the uniquely American strain of Protestantism. These include the populist revivals of the Great Awakening, the "common sense" Baconian approach to all inquiry promoted by the Scottish Enlightenment, and the spirit of anti-intellectualism spurred on by modernist views of the Bible and debate on the Darwin's evolutionary theories. Noll sees in current Evangelical uses of Scripture an attempt to recycle ideas discarded elsewhere in the Church as lacking a proper appreciation for historical and cultural contexts. Locked into a system of thought indelibly marked by the nineteenth century, they find themselves unable to respond to intellectual movements far more complex than their narrow categories can handle. Becoming more optimistic in the last section of the book, Noll focuses on signs of a possible renaissance of Evangelical thinking. Interestingly, much of what Noll views as positive signs are the result of influences from interactions with other Christians. In the process of pointing out many that Evangelical distinctives are not essential to Christianity, Noll seems to inadvertently suggest the way for Evangelicals to become more intellectually rigorous is to become less Evangelical. It remains to be seen whether it is possible to reform Evangelicalism along the lines Noll poposes without becoming something else entirely. Whether one thinks of them as strengths or weaknesses, a downplaying of those aspects of Evangelicalism that Noll finds most disturbing (anti-intellectual strains of populism, self-righteous separatism, strict interpretations of Biblical inerrancy, methods of hermeneutics based upon outmoded theories of textual objectivity, dispensational approaches to eschatology, attacks on scientific theories) would so alter the landscape of the Evangelical movement as to lose any claim of continuity. Is it possible for a Christian who eschewed the imminent rapture, did not approach the Bible as a source of "proof texts", and reconciled his faith with evolution to be identified as an Evangelical? Without the emotional hold those distinctives generate would they not then descend into the same malaise as mainstream Protestantism? Noll is not off target in his criticism, but the solution may not lie in Evangelicalism. Many thoughtful Evangelicals, disturbed by the anti-intellectual and ahistorical approaches to the faith common in their doctrine and worship, have resolved the issue by moving to the Anglican, Roman Catholic, Eastern Orthodox, Lutheran, and Reformed traditions where a richer theology exists, a more dignified worship of God prevails, and intellectual inquiry is accorded a more vital role. Thus the best solution to the problem of the Evangelical mind may well lie in turning one's back on Evangelicalism. Regardless of the future resolution of these issues, The Scandal of the Evangelical Mind is among the most important books on the state of American Christianity written in the last fifty years. For anyone attempting to understand the place of Christianity in American life, it is a must read. For Evangelicals themselves, it may be shocking to grasp the biases within their approaches to their faith, but it may also lead them to a more faith rooted more in the Gospel than in nineteenth century America.

Mark Noll’s The Scandal of the Evangelical Mind is “lover’s quarrel” par excellence. It is written by a historian who is also an Evangelical. Noll’s niche has been Christianity in North America, so he is extremely qualified to outline the various trajectories that led to the formation of modern Evangelicalism. As an Evangelical he is not a critic sitting on the outside, but one of our own reminding us that while the life of the mind may not be the only way to approach the divine it is a healthy and legitimate way that has often been spurred by the children of Fundamentalism. The book is divided into four parts: (1) The Scandal; (2) How the Scandal has Come to Pass; (3) What the Scandal has Meant; (4) Hope? Part 1 depicts the situation in 1994: Evangelicalism as a separatist movement within society which represents a large portion of the population but has been unable to contribute much to broader society’s thinking. There are Evangelical institutions, but very little Evangelical innovation or influence. He ends this section presenting his reason for writing this book and why the problem he is addressing should matter. Part 2 is where Noll thrives as a historian. There is too much data to adequately summarize here, but the reader may find his or herself in the same place I found myself: it was like hearing stories about your family that you knew in gist, but not in detail. Why did Revivalism emerge? How come Evangelicals seem to have such an ambiguous relationship with the State ranging from Fundamentalist sectarianism to the Moral Majority? Why does our theologizing seem so dictated by Enlightenment ideals while decrying the very worldview that supports it? Why do Evangelicals need their own educational institutions and why do they seem so uncomfortable in the university? Part 3 focuses primarily on Evangelical engagement with politics and science. Noll traces the ebb and flow of Evangelical engagement and disengagement with these two. In Part 4 he asks if there is hope for Evangelicalism and asks how Evangelicalism’s uniquely crucicentic approach to the Gospel may have anything to offer. It was an interesting experience to read this book in 2013, almost twenty years since its first publication. A lot has changed for the better; much has remained the same. Evangelicals are trying to rethink the biblicism they received from their Fundamentalist parents. Organizations like BioLogos are evidence that there is a desire to reengage the sciences. Evangelicals are no longer completely co-opted by the political right anymore. That said, as Noll points out, many of the great advancements in Evangelical thinking have not emerged from Evangelicalism itself, but engagement with other traditions: Roman Catholicism, Anglicanism, Lutheranism, Anabaptism, and the Reformed. While Pentecostalism takes a harsh beating from Noll alongside Dispensationalism, one could argue in retrospect that Evangelicalism and Pentecostalism have found a way to mutually inform and mature one another (Noll places Pentecostalism as a subset of Evangelicalism). Evangelicalism’s ability to adopt and adapt ideas from these groups has given the movement more intellectual credibility. On the other hand, many Evangelicals are still pigeonholed politically. There remains schism causing, life altering debates over things like biblical inerrancy and other disagreements that seem to continually end with an impasse like Evangelical engagement with theories related to human evolution. As the rash of firings and dismissals at various Evangelical institutions of higher learning have proven, we’re not quite sure what to do with the idea of intellectual freedom as it relates to “orthodoxy”. In this sense, Noll’s diagnosis that Evangelicalism has squashed the life of the mind remains true. While there have been advances we have a long way to go still.

I was gripped by this book and did not want to stop reading it until I was done. I read a lot of nonfiction, but seldom do finish them, even when I'm fascinated. So many things distract me, especially so many other books. But this book, difficult as it was, it was personal - like I was reading about my own extended family. It shed light on things that have been troubling me most of my life. I had been wanting to read some church history for a while and have investigated a lot of the books available on amazon. This is the one I happened on though, by accident. Church history made personal. I've read some complaints here that it's very hard to read - well it is kind of. I found it fascinating enough that I struggled through. Some things I probably missed - not sure if it was because of his lack of clarity or my own ineptitude. Would have appreciated a little more clarity early on in the book about what was meant by baconian science. This figured big in Noll's description of the evangelical mind - it wasn't until late in the book that I got a bit more clarity on what was meant by baconian science - still not sure I understand it 100%. I have enough experience with evangelicalism though, that I think I have a pretty good intuitive feel for what he was talking about. Another thing I will say regarding how difficult the book is - he did dedicate it to the faculty and trustees of Wheaton College. Those were the people he wanted to have front row seats for this - the rest of us may have to struggle a bit. But it was fascinating and worth the struggle. I have a list now of people and ideas mentioned that I want to do further reading on. It really was a good read. I had Dr. Noll as a history professor many years back. If evangelicalism is a part of your life and you want to do some thinking - this is a book for you - I think you'll like it.

Mark A. Noll is a first rate historian, a powerful voice for evangelicals, and a stern critic of the intellectual and social position evangelicals found themselves in at the end of the last century. While not an evangelical, Noll documents how a mixture of populism and activists forced a diverse tradition with religious intellectuals to freeze its thought in the popular sentiments of the late 19th and early 20th century, making the tradition that produced luminaries such as Jonathan Edwards into a revivalist remembered for a largely uncharacteristic fire and brimstone sermon mostly read in secular public schools. Noll documents that the populist tradition that produced borderline socialists like Bryant became more and more related and interlinked with the right alone. Noll does not totally acknowledge the larger social context moved similarly because he seems to be believe that evangelicals should have known better, and Noll finds more hope when he wrote the book than the next decade or two of American religious life has born out. Evangelicals pulling from mainline and Catholic intellectuals did not completely revive their thinking, and evangelical political thinking has declined some dramatically even in the US's current right-wing mood. As a non-evangelical and a non-Christian, I find this book indicates trends in American life that have religious orients but have manifested in secular populist movements left and right. The trend of activism and actionism moves people to shut down their mind and opportunistically reply the sentiment of a public at a particular time; however, the public learns and moves on and the true believers believe in capitulation as a gospel truth. The scandal of the evangelical mind is that isn't one, but this is not remotely unique to the evangelical, or Protestant, or Christian, or even religious, mind.

I was in pain - intellectually and spiritually - for many years. In my deepest heart a Christian, and most certainly feeling within my heart a great love of Jesus, I have been daily plagued by various types of seemingly willful ignorance and callous disregard for simple human kindness exhibited by our noisiest and most self-professing Christians. Daily I carried around a heart that felt broken. I have searched for years for the explanation of this sad conundrum. This book, solidly scholarly, offers a set of tools and ideas, as well as an historical and intellectual scaffolding for uniting them together, that helps actually explain the problem. I still feel pain about the situation, but I now understand some hope about how the situation might be addressed. I haven't finished the book yet, but write now at a half-way point because of the deep gratitude I feel toward the author. This book helped me so much to think more clearly, and from a Christian perspective. Oh, and if you are affronted by the word "scandal" in the title, I have learned (somewhere, I'm sorry I don't remember where--perhaps N. T. Wright) that the word "scandal" in the Bible originally meant 'something that trips people up' "a stumbling block, something offensive that gives rise to opposition, that springs a snare or trap." I was looking up that particular definition, and I found it through BibleGateway.com from the Amplified Bible, Classic Edition translation of 1 Corinthians 1:23.

Mark Noll is part of the Evangelism Christianity age. He talks about what they are failing at and how they can fix it. He realizes that the Evangelism age which followed the Fundamentalism age shows where they lack as a group to where they need to be as Christians. Even though the book was originally written in 1994 it was republished in 2022 as an updated book. He explains what they are lacking and he holds back nothing. Since He is part of the Evangelism Christian age He knows what they are lacking and how they can fix it. It is a great book and shows what they can do to fix the broken system.

Some good insights, but it is written in a meandering style (too wordy). He has total disdain for fundamentalists. Also Carl Trueman in a later book brings out that the "scandal" actually is that there is a complete lack of unity about what the word "evangelical" means. Tbe scandal is not only the rejection of intellectuality by evangelicals. Noll is certainly on point noting that intellectual evangelicals do not feel at home with the intellectual trends of our world, nor with the evangelical label because evangelicals have relinquished the field of "mind." Is it not possible that that sense of dislocation is itself a good sign since we are exhorted in the Word not to be conformed to this world?

I thoroughly enjoyed reading this book. It has answered many questions I had regarding the social, religious, and political climate that has gripped America. I agree with the author’s premise that evangelicals have historically brought an orthodox Christian perspective to the various field of study. The anti intellectual movement must be halted in order to continue being a valuable voice in turbulent times.

Ce livre très lucide et très clair sur le rapport entre les évangéliques nord-américains et l'activité intellectuelle, écrit par un historien lui-même évangélique mais passé maître dans l'auto-critique (ravageuse mais constructive) du mouvement, a fait date. Il mérite encore d'être lu. Pour une "mise à jour" de l'opinion de Mark Noll sur le sujet, on peut lire son article paru en 2004 dans la revue First Things ([...])

Very informative. Written by an evangelical so it does not have an agenda against evangelicalism but it gives an honest account of why evangelicalism is where it is today (or at least in the 1990s) in the United States. You don’t have to be “all heart and no head” to be a Christian, but evangelical history in the US (and Canada) have made that a difficult reality to take hold of.

Written a quarter of a century ago, the book is both prophetic and e ncouraging. I think it could have prevented some of the evangelical failures of the Trump Era, if we had listened carefully.

Evangelicals need to read, study and discuss this book. If we are to have a real Christian experience, we need to learn how to think in a world where our minds have been really messed up. This book is a start to the road on which God is encountered in a meaningful way. Our thought systems have been seriously censored by the philosophies of the last few centuries - time to leave the fog of man's empty philosophies and find the Creator's ways of truly living in His world.

This book says many things that many Christians desperately need to hear!! I hope that one day the scandal will be over, and there certainly has been great effort into repairing the damage done by the Scandal, but it is not over yet.