The Gospel and the Mind: Recovering and Shaping the Intellectual Life

by Bradley G. Green

History demonstrates that wherever the cross is planted, the academy follows. But history alone cannot demonstrate why this is―and must be―the case. Green engages theology and philosophy to prove that the Christian vision of God, mankind, and the world provides the necessary precondition for and enduring foundation of meaningful intellectual life. The Gospel and the Mind , deeply rooted in Augustinian and Reformed thought, shows that core principles of the West’s Christian inheritance―such as creation and the importance of history, the centrality of a telos to all things, and the logos and the value of words―form the matrix of any promising and sustainable intellectual life. More than a lament of the state of the evangelical mind or even an argument for the primacy of a Christian worldview, The Gospel and the Mind is a paradigm-shifting declaration that the life of the mind starts at the cross.

Genres: Philosophy, Theology, Education, Nonfiction, Christian, Christianity, Cultural

192 pages, Paperback

First published November 3, 2010

About the author

Dr. Green (PhD, Baylor University) is Professor of Theological Studies at Union University. He has contributed essays and reviews to International Journal of Systematic Theology, Chronicles, First Things, Touchstone, and The Churchman.

Dr. Green serves on the Board of Directors at Augustine School, and serves on the Board of Directors of American Friends of Tyndale House Cambridge. He is also Senior Contributor for The Imaginative Conservative, and has served as Writer-In-Residence at Tyndale House Cambridge.

Reviews

[Davis Smith · Rating 3 out of 5]

A nice general survey of the subject matter, albeit somewhat shallow and over-reliant on quotations at times (I realize that it’s great to draw off the traditions of other thinkers, but totally original thoughts are few and far between). Very accessible and fairly ecumenical despite his obvious Reformed persuasion, although the final chapter has some significant problems (lack of definition, uneasy fusions of presuppositionalist and pseudo-Thomist ideas). The two chapters on language are very good, but seem rather out of place in the thrust of the book. The strength of the book rests in the spots where Green is arguing for the uniqueness and supremacy of the Christian worldview and the kind of intellectual life that it ought to foster, not when he hovers too close to the totally unhistorical and frankly silly frame of Presuppositionalism. Overall, a decent text for laymen and freshmen, but with little high distinction.

[John Hayward · Rating 4 out of 5]

The first quote, below, from "The Gospel and The Mind" is a helpful expansion on John Stott's assertion that "Many Christians have a good doctrine of redemption, but need a better doctrine of creation. We ought to pursue at least one aspect of natural history." As I've mentioned to Brad, however, I had rather hoped that he might have also stated it positively: "An acceptance of the notion of creation encourages sustained attention to the world." Here are a few quotes that caught my eye: ?? "When we see the world as a fundamentally good reality, there is an impetus to understand the world?A denial of the notion of creation not only discourages sustained attention to the world, but similarly discourages sustained attention to the past?what has come before." ?? "God is not simply the God of the modern age, but the God of all history, and if he truly has been sovereign over all of history, then history is instructive and worth studying." ?? "Grammar both reflects an underlying vision and understanding of reality, and can shape one's vision and understanding." ?? "Socrates states that when sophisticated language is separated from truth, language is reduced to a means of exerting power?Indeed, when we are not guided by truth, we are always tempted to use language?and others?for our own ends." ?? "Pieper goes on to elaborate that when language is corrupted and becomes simply a means of manipulation and domination, then a culture is on the road to tyranny." ?? "The God of Christianity created the world through the Son?creation is christocentric?and now rules, governs and sustains the created order, guiding it to its appointed end. Thus, nothing can be truly understood unless it is understood in relation to the God who created and currently sustains the world."

[Glen · Rating 5 out of 5]

A provocative appeal for a Christo-centric view of the intellectual life. Green's work is a healthy response to modernity's attacks on purpose (telos), language and meta-narrative thinking. It is well researched and persuasive.

Readers will be challenge in certain parts (particularly where he addresses linguistic deconstructionism), yet the mental exertion is both profitable and necessary if we are going to provide an answer to western society's questions. The voice is often laced with academic speech yet you can also discern an undeniable love affair with thinking about truth. This may be a reflective work but it is not obtuse.

Green quotes widely and speaks deeply to theologians, philosophers and Jesus followers. As I now make my way through Chesterton's Heresies, I recognize the vital contribution this genre makes to the world of thinking - a world that ultimately determines meaning for each of us. For those espousing faith in Jesus, here is a clarion call to sharpen our minds in order to faithfully community the good news entrusted to us.

[Steve · Rating 5 out of 5]

Exceptional Treatise on the Intellectual Life

" The recovery of any sort of meaningful intellectual life will be rooted in Christ and the gospel. " Bradley Green
This is an exceptional book on the life of the mind in the Christian's life. Too often we want to fight and defend the faith without the taking the time to know. We can know God because He has given us a book to know Him. He has given us a mind that can think and create. Green his readers to know and honor God, and we do that thinking clearly and in line with His Word says. Enriching and challenging.

[Tom Gilson · Rating 5 out of 5]

Stunning good read

So what I want to know above all is why this book isn’t at the top of the reading list for every Christian who is concerned with knowledge. Perhaps it is for many. As a Christian apologist, though, I’d strongly urge my fellows in this endeavor to read this book now, for its hugely important take on the meaning of Christian knowledge — that in fact there is no knowledge apart from Christ, and no Christianity apart from true knowledge.

[Gabrielle]

"Christ did not die to redeem part of us, but he died to redeem all of who we are--including our minds."
This was a helpful exploration of how the Christian worldview "provides the necessary precondition of the recovery of any meaningful intellectual life." Enjoyable and thought-provoking, with lots to consider around what it means to renew our minds. All knowledge is a process of thinking God's thoughts after him, and it's worth doing well!

Not bad assigned reading. ;)

[Gan Jia Jiat · Rating 5 out of 5]

Great book. Bradley Green's familiarity with contemporary and classical sources brings to us the beauty and necessity of an intellectual life by any human.

By frequently quoting from Augustine, we are able to attain some wisdom from the past to navigate through contemporary issues relating to knowledge.

[Skylar · Rating 3 out of 5]

Decent book and has good segments of other books to look up. By itself though, I likely will not reread it. It quoted some excellent texts though that will be worth looking into.

[Matthew Rawlings · Rating 4 out of 5]

I would add to Green's basic thesis but it will provoke thought among those with eyes to see and, therefore, I recommend it.

[John Gardner · Rating 4 out of 5]

Throughout history, schools and other institutions of learning have followed the spread of the gospel. Why is that? What is the connection between the intellect and the Christian faith? What has happened in recent history to cause Christianity to now be commonly associated with anti-intellectualism?

Bradley Green, a professor at Union University and co-founder of Augustine School — a classical Christian school in Jackson, TN — investigates these questions in his latest book. His thesis is that there can be no ultimate meaning to the intellect apart from the gospel of Christ, and demonstrates this by exploring five interrelated theological themes and their relevance to the intellectual life:

1. The realities of creation and history
2. The notion of a telos or goal to all of history
3. The cross of Christ
4. The nature of language
5. Knowledge, morality, and action

The first two chapters show that meaning and purpose can only be ascertained and understood if there is a foundation for truth, beauty, and goodness that is exterior to our own human experience. Knowledge relies on the existence of an ordered and rational universe. The Christian belief in the Creator God of the Bible provides the impetus for basing knowledge upon an objective source of truth.

Furthermore, finding “direction” for our lives requires that there be a “direction” of history. Time must be going somewhere. The Biblical narrative provides this as well, in showing that history has a beginning and end, sovereignly ordained by God and revealed in his Word. The Christian’s intellectual pursuits — as with anything else — are rooted in our eschatological hope of the return of Christ to set all things right.

It should not surprise us, then, to see that postmodernism rejects both Creation and the idea of a Biblical metanarrative which sets itself over everything else and provides meaning to everything in life. The philosophies of this world set themselves up against the knowledge of God. This leads to vastly different ideas about the purpose and practice of education, the importance of history, and the goals for individuals and societies.

Chapter three seeks to determine the proper balance between faith and reason. So often faith is portrayed — by Christians and non-Christians alike — as being opposed to knowledge, but this is exactly the opposite of what the Bible tells us. Scripture exhorts us over and over to seek knowledge; to “be transformed by the renewing of the mind”. When our understanding of what God has done in history and what He has promised to do in the future increases, so does our faith in His ability and intention to fulfill His promises.

As we come to a fuller understanding of the gospel, we realize our own brokenness, and can begin to account for the evil in the world (for which postmodernism has no answer). This leads to a realization that our intellect is fallen; “even our knowing is caught up in sin”. This in turn drives us to pursue God even more, knowing that only in Him can we regain what was lost in the Fall, and discover the purpose for which we were created.

The next two chapters focus on the nature of language, working toward a Christian understanding of words. By the author’s own admission, these were “the densest chapters in the book”. Still, the points made (and especially the differences between Christian and modern/postmodern philosophies of language) are important steps in the logical progression of the book.

Green ends by emphasizing the moral component of knowledge. As he says, “knowledge is inherently a moral reality — it will be used for good or ill”. The life of the mind is not morally neutral. We are “morally accountable” for the knowledge we have received, and “morally culpable” for what God has spoken. As Christians, it is absolutely imperative that we pursue knowledge, because God has spoken so that we may know.

The Gospel and the Mind is a terrific resource. Much of the book consists of quotes mined from a vast array of sources, from early Church fathers to influential thinkers, theologians, and philosophers from throughout the last two thousand years. Though the book concerns a very “academic” topic, it is easily accessible for readers.

If there is a downside to the book, it is that Green does not give us his own thoughts in his own words as often as I might have expected. Still, this may not be such a bad thing. The way he weaves together quotes to quickly guide readers through the intellectual debates that have surrounded Christianity for centuries adequately communicates his own perspective, and carries with it the weight of history.

This is a worthy addition to the collection of any Christian thinker.

[David Goetz · Rating 3 out of 5]

Pretty solid, lucid introduction to the life of the mind from a Christian perspective. This would work well as a sort of introduction to the life of the mind for college students, and I recommend it pretty highly for educators.

Green argues two theses. First, the Christian understanding of reality provides the necessary precondition for any genuinely meaningful intellectual life. Second, the Christian understanding of reality gives the intellectual life a particular shape. These two theses are argued in connection with five particular themes: the doctrine of creation and the importance of history, the idea that history has a direction/purpose, the cross of Christ, the nature and function of language, and the morality of knowing.

Basically, anyone who attempts to sustain a meaningful intellectual life apart from belief in God does nothing more than "live on the fat of the faith" (145, quoting Walker Percy). Disbelief in our and the world's createdness renders the world unintelligible, and disbelief in any sort of telos either for history in general or for the particular human life renders life, including the life of the mind, ultimately meaningless. Green then argues for the cross--more specifically, for our estrangement from God in sin and our reconciliation to God in Christ--as constitutive of real understanding. Nullus intellectus sine cruce, he says: "The mind is not sequestered from the reality of sin" (89). The Christian mind, the redeemed mind, must operate according to the principles of mortification and vivification. With respect to the nature and function of language, Green states that "God is a communicating being who has created us through a Word to be communicating beings," and that "all things cohere in this Word"; therefore we have "good reason to affirm the possibility of understanding in language" (177-178). Those who understand words, or signs, as only ever referring to other words, and never to something signified, cannot sustain a meaningful intellectual life. And those who want to keep some connection between signs and things but (with Laplace) have no need of the God-hypothesis--these run up against the problem of the world's intelligibility and the problem of our words' fitness for the world we attempt to describe by means of them. Last, knowledge is inescapably moral in nature. Following Calvin, Green argues that to know God is to honor God; i.e., knowledge of God not attended by worship and obedience doesn't deserve the name. Perhaps most strikingly, in dealing with the possible objection that unbelievers clearly know things, Green argues (rightly, I think) that those who resist the grace of God do not yet know as they ought to know. For example, if a botanist knows all the physical features and inner workings of a particular kind of plant but doesn't recognize the plant as created, he has missed the most basic fact about the plant and therefore failed to understand it. The relationship of any particular thing to God is essential to that thing, not incidental. This is a striking thought.

Anyway, I agree with pretty much everything Green says. As I said, the book is solid. The 3-star rating comes from Green's lack of verve (not much felicity of expression), a few editing issues (e.g., Wendell Berry is quoted on p. 107 but no citation is given), the sense that Green was a little out of his depth in dealing with Derrida and deconstruction in his chapters on language, and one theological misstatement (p. 135: "the Word ... became incarnate in the Son").

If this book were a baseball player, it would be Tony Gwynn with a slightly lower batting average.

[Chris Little · Rating 5 out of 5]

In the 'vibe' of the modern world, my impression is that the life of the mind is most commonly associated with the secular and dissociated from the Christian church. Witness: the (strange!) assumed opposition between science and Christianity; the absence of theologians from the standard panel of folks called to speak on big issues; arguments against God do not need to be arguments for mockery suffices.

Christians have not always been helpful, either. I've received earnest advice saying, 'Oh, don't go there - they will only fill your head with knowledge.' (Assumed: that's a bad thing.)

What's more, in the academy generally there's growing despair at the possibility of knowledge. Postmodernism (so-called) and the linguistic turn succeed in undermining confidence in any knowledge.

In this book, Green argues against any marginalisation of Christianity regarding the life of the mind. Far from it - Christian theology, he says, is the only hope. Green has two arguments.
1. The Christian vision of God, man, and the world provides the necessary precondition for the recovery of any meaningful intellectual life.
2. The Christian vision of God, man, and the world offers a particular, unique understanding of what the intellectual life might look like.

Green covers the importance of creation and history (we may be confident that there is something to know); of the future (eschatology gives purpose to all things, including thought); of words that really does refer to things (our speech is not a mere game); of knowledge as love (knowledge is never neutral, but always moral).

In each of these areas, he builds important biblical foundations while also identifying the malaise of modern thought. The arguments are accessible, aimed for the (serious) general reader. And I think they succeed! In short, this is a coherent appeal for Christian theology to lead to Christian thought - in many spheres of thought.

There are a couple of things I would like to have seen. Perhaps they were precluded by the intended length of the work.

Firstly, what response does Green think should come from academics who don't share Christian convictions? Doe he think they can be renewed by learning theology? Does he suggest that current dead-ends in thought will benefit from considered application of historical theology? Or does he think that conversion is the most important need for their academic development?

This first matter is, I believe, directly relevant to the purpose of Green's book. He's proposing a way to rescue modern academia. A brief sketch of the map ahead would be most informative.

Secondly - and this is definitely some way from Green's book - I wondered how this might work in a non-Western context. Of course, an answer would need knowledge of the intellectual tradition in non-Western settings - a huge area to cover (a different study and a different book). But, because the gospel claims all the world and all cultures, I did wonder!

This is a good book, and recommended.

[Mark Peskett · Rating 5 out of 5]

This is a short, succinct, but also substantive book about the intellectual life from a Christian perspective. Green well argues that the intellectual life is not merely one of several ways that one can choose to approach the Christian life, but indeed is itself grounded 'in' and best flourishes 'because of' the truth of Christianity. He does so along five main lines:

1. Creation: since the fact that the universe has been created by God, it exists for a purpose and exists to be known by beings such as ourselves, made in his image. This includes knowing the past, present and future to which Creation is destined and understanding that history centres on the events of 2000 years ago at the cross of Calvary. "Christians, in short, are a people who look both backward and forward."

2. Telos: following this is the fact there is an intention behind the way things have been created as opposed to some other possible way. Our own thought life and application and development of knowledge factors majorly into the destiny of this world, since God has so chosen to build his church and restore Creation through a people who are united in the belief of Christ's death and resurrection.

3. Cross: That central and decisive moment in world history, the greatest grace of all, has destroyed the power of sin over us and our destiny. Green rightly and importantly reminds us that sin has also affected our thought life, the 'noetic' effects of sin are very real. The Cross has power to restore proper function so that the intellectual life can properly flourish.

4. Logos: This is (as the author admits) a bit more abstract but nevertheless an important consideration. The fact that there is an intelligence and intention behind creation strongly suggests that its creator is communicating something. The modernist paradigm (which still exists today in a very strong way) stands in opposition to Christianity on many fronts - language included. Green addresses the 'deconstructionism' of Derrida that attempts to divorce meaning from language, where instead language is but a literal 'play on words'. The Logos or 'reason' behind all Creation properly grounds meaning and language.

5. Morality: Green addressed the moral component to knowledge, which is something I personally have not found much talk on, so I much appreciated this. It needs no reminding to Christians at least that we are all morally accountable and culpable beings, and this extends as much to our actions as it does to our knowledge and beliefs. To think truly and rightly is itself an act of worship and giving honour to God, in whom all wisdom, knowledge, reason and so on is grounded.

Thus all in all, as beings created, destined, purposed, saved and redeemed by God, the intellectual life is something that all Christians should embrace to some extent, in worshiping him with all our heart, soul, strength and mind.

[John · Rating 4 out of 5]

Green asks the question, "What does the gospel have to do with the life of the mind?" (p. 11) He answers it in a not unsurprising way, but the path he takes to get there is an interesting and very important one. He answers, following Augustine, Pascal, and others: "...all knowing is inextricably moral, and the only way to have our loves ordered rightly is through Christ." (p. 178)

He also writes, "...all knowledge, at the end of the day, can only be accounted for with the insights provided by the Christian vision of God, man, and the world. I have not suggested that only Christians have knowledge, although I have said that a fuller knowledge requires minds and hearts transformed by Christ. I have argued that it is the Christian understanding of reality that can account for the possibility of the intellectual life." (p. 180)

These assertions are bound to the importance of creation--matter exists, created and sustained by Christ--the Word (Logos). This Logos sustains creation, and through his incarnation as the God-Man, gives final meaning and understanding to all words, and thereby all wisdom and understanding. These all work toward the common telos, or purpose, of glorifying God for who he is.

This is an excellent, foundational work in understanding how intelligence, thought, wisdom, and learning is founded upon God and his work in creation.

[J.A. Busick · Rating 4 out of 5]

"(T)he anti-intellectualism that sometimes marks traditional Christianity needs to be addressed," says Green in his epilogue, and he is absolutely correct. "The Christian faith encourages attention to the world, its structures, and its mysteries" and provides a structure, a language, and a narrative in which to comprehend these things, and in which to connect and discover the reality of God's creation and the enduring truth of his word. As Green puts it, "we should always think in radically Christian ways and categories about all of reality."

As an aside, many of the arguments in this book echoed the theological ideas expressed by Dietrich Bonhoeffer, as presented in Eric Metaxas' biography Bonhoeffer: Pastor, Martyr, Prophet, Spy, which I have been reading concurrently. I recommend both books together, although one is very short (just 180 pages) while the other is quite long (more than 500 pages). Neither book is easy; both books are worthwhile.

[Ryan Linkous · Rating 4 out of 5]

I enjoyed this book by one of my undergraduate advisors, Dr. Brad Green. It's a really helpful piece on the theological nature of knowledge. Green depends heavily on Augustine and CS Lewis, but his presents a coherent vision for a Christian understanding of knowledge.

Tips:
-If you want the thrust of the book, read the Epilogue b/c he summarizes all of his arguments there.
-I would suggest most people skip chapters 4 and 5 about the Christian nature of language. This is not because it's unimportant of poorly written, but many people will not have the tools necessary to engage with his argument (I put myself in this category too).

[Michael · Rating 4 out of 5]

Great.

knowledge, at the end of the day, can only be accounted for with the insights provided by the Christian vision of God, man, and the world. I have not suggested that only Christians have knowledge, although I have said that a fuller knowledge requires minds and hearts transformed by Christ. I have argued that it is the Christian understanding of reality that can account for the possibility of the intellectual life.

Green, Bradley G. (2010-11-03). The Gospel and the Mind (p. 180). Good News Publishers/Crossway Books. Kindle Edition.

[Robert Lyon · Rating 4 out of 5]

There were many helpful and thought-provoking ideas in this book. While the Introduction and the first three chapters were especially helpful in establishing Greene's thesis, chapters 4-5 (while my favorite chapters) felt a bit detached from the flow of his argument. Overall, the book casts an inspiring and compelling vision for pursuing a distinctly Christian intellectual life.

Lastly, Greene's footnotes are amazing. Every chapter introduced me to several fascinating papers, articles, books, etc. You will leave this book with a long "must-read" list!

[Andrew Mcneill · Rating 4 out of 5]

Good read but the chapter on deconstruction is too abstract. The idea of a transcendental signified needs to be fleshed out a bit more. It also needs to be borne in mind that deconstructionism in its hardest forms is a bit old-fashioned.
The other chapters are very good and worth reading to give an overview of a Christian perspective of education and learning.

[Braley Chambers · Rating 4 out of 5]

Is it a total coincidence that wherever the Gospel has gone in the world, universities inevitably begin showing up as well? Green argues pretty convincingly that, far from being anti-intellectual, Christianity (in its most Biblical form) actually provides the epistemological basis for the liberal arts as well as the motivation to pursue them. Interesting read.

[Daniel · Rating 5 out of 5]

An excellent book that I highly recommend. Green does a fantastic job linking the intellectual life to the centrality and affects of the Gospel. I'm excited to use this book with Christian freshman undergrads to "till the soil" for the significance of their college years.

[Lisa Loree · Rating 5 out of 5]

Excellent apologetic.

I chose this book as a starting point in my personal quest to clarify what a paradigm that integrates Christianity, Psychology, and philosophy might look like. It was a great starting point.

[Steve · Rating 5 out of 5]

This was really excellent . Green has a good knowledge of the Fathers and Medievals, as well Calvin, which, combined with careful scripture handling, means we have a very fresh account of the Christian mind.