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title: "The Scandal of the Evangelical Mind"
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# The Scandal of the Evangelical Mind

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"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 judgment, Mark Noll ask why the largest single group of religious Americans--who enjoy increasing wealth, status, and political influence--have contributed so little to rigorous intellectual scholarship in North America. In nourishing believers in the simple truths of the gospel, why have evangelicals failed at sustaining a serious intellectual life and abandoned the universities, the arts, and other realms of "high" culture? Noll is probing and forthright in his analysis of how this situation came about, but he doesn't end there. Challenging the evangelical community, he sets out to find, within evangelicalism itself, resources for turning the situation around.

Review: With Friends Like This... - 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.
Review: Interesting to read after nearly two decades in print - 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.

## Technical Specifications

| Specification | Value |
|---------------|-------|
| Best Sellers Rank | #1,576,228 in Books ( See Top 100 in Books ) #449 in History of Christianity (Books) #543 in Christian Church History (Books) #2,872 in Evangelism |
| Customer Reviews | 4.5 out of 5 stars 246 Reviews |

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## Customer Reviews

### ⭐⭐⭐⭐⭐ With Friends Like This...
*by L***M on November 14, 2005*

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.

### ⭐⭐⭐⭐⭐ Interesting to read after nearly two decades in print
*by B***T on November 4, 2013*

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.

### ⭐⭐⭐⭐ Church History Made Personal
*by M***M on August 17, 2014*

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.

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