Love Your God With All Your Mind

J. P. Moreland has written a wonderful little book entitled Love Your God With All Your Mind: The Role of Reason in the Life of the Soul. He is a professor of philosophy at Talbot School of Theology, which is a department of Biola University in La Mirada, California. Moreland is one of the brilliant evangelical Christian thinkers of our time, and reading his book was well worth the effort and time spent.

Although there will be some summary presented in this paper, the overall purpose will be to point out some strengths and weaknesses found in each chapter. However, the first question that must be answered is, “Why did J. P. Moreland write this book in the first place?” He wrote the book because he realized that, for the most part, the Church has lost its ability to think. So, this book is his attempt to encourage believers to strengthen their minds for the purpose of loving and serving God better. The world needs for Christians to do so because as it stands now, the Church is looked at as just a bunch of religious non-thinkers.

In his first chapter, “How We Lost the Christian Mind and Why We Must Recover It”, Moreland identifies the problem that we face in our times. The Church has become anti-intellectual in its thinking. Moreland shows his feelings on the matter when he reacts to a letter he received from a woman who was encouraged by his lectures, “I was saddened to be reminded of how unusual it is for Christian people to be taught how to think carefully and deeply about what they believe and why they believe it” (20). Moreland has really done his homework in getting to the root of the problem and discovering why the Church has reached the low point that it presently is in. One example of this is how the definition of faith has changed to something that is seen as blind, rather than something that is reasonable. Moreland has done well in clearing up that misunderstanding. It is unfortunate that he was not allowed more space to develop a fuller presentation of how secularism has affected the Church.

Chapter two, “Sketching a Biblical Portrait of the Life of the Mind”, gives the Scriptural basis for using the mind in our faith and practice within Christianity. This chapter contains many references to Bible verses that are helpful in realizing the need to develop the mind. Moreland is powerful in contrasting the God of the Bible with the god of Islam or with the gods of the Greeks (44). Not only is diligent study of Scripture necessary, but also he points out that extrabiblical knowledge is important as well for the development of the Christian mind. Above and beyond giving arguments for why believers should be diligent in studying, he also counters some common arguments found within the Church against being intellectual. This is helpful in responding to those who would be resistant to higher learning.

Chapter three, “The Mind’s Role in Spiritual Transformation”, really focuses on the mind itself. Moreland defines the mind as “the intellect, reason, or the faculty of understanding” (65). This is a great definition to work from when trying to explain the meaning of Romans 12:2, which says, “Do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.” Moreland makes a good case for the things that Paul, through the Holy Spirit, could have said, like “be transformed by developing close feelings toward God” (65) and so forth. The mind, along with gaining wisdom and knowledge, is key to developing the mind that pleases God.

Chapter four, “Harassing the Hobgoblins of the Christian Mind”, begins a new section in Moreland’s book. He has moved from discussing the theory to a more practical look at developing the mind. His suggestion is for Christians to change their reading habits (87). Moreland states, “The mind is a muscle. If it is not exercised regularly and strenuously, it loses some of its capacities and strength” (87). Just as we would exercise our legs for running or our upper body for hitting homeruns, we must exercise our minds with challenging reading to continuously strengthen our thinking capability. Peter requires that we are always to be “ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and respect” (1 Peter 3:15). Our faith must not be seen as blind belief, but we must have good arguments and reasons for believing what we hold to be true. The Church really struggles in our present culture with having credibility in the secular, intellectual community. Moreland desires for that to change. It is imperative that Christians be active and diligent in studying to show themselves approved. In Moreland’s words, we must “defeat the empty self” (101).

In order to love God with our entire mind, we must be disciplined in our studies. That is the basis for chapter five, “Clearing the Cobwebs from My Mental Attic”. Studying is a spiritual discipline. Moreland asserts, “Study is a discipline that strengthens the mind and enriches the soul” (111). The mind has to be stretched, so he recommends reading books for engaging the “intellect in a stretching, strenuous activity” (112). The problem the Church faces today is twofold when it comes to reading. Number one, there are not enough people reading much at all. Number two, most of the ones who do read books that are not challenging in any way. They can sort of passively read and not really be required to think much at all. Chapter five requires patience and endurance during the section in which Moreland deals with logic. He does this to show how reading mind-stretching material can sometimes bring pain to the reader, but it must be realized that the pain is a good kind of pain. Our brains need to hurt sometimes because of something we read. For it is then that our brains are put to work. In addition to presenting logical argumentation, Moreland includes some common informal logical fallacies that were helpful in learning to make proper arguments. This section helped to show how silly some arguments can be and still be accepted by the general public. Therefore, we must strive to make good arguments.

Chapter six, “Evangelism and the Christian Mind”, leads into a new section of the book in which Moreland describes what a mature Christian mind looks like. How does using the mind properly contribute to reaching the world for Jesus Christ? That is the question that is addressed in chapter six. A lot of the ways that we present the gospel have little effect on a dying and lost world. All to often, emotions and feelings are appealed to rather than on the basis of reason and logic. Moreland states, “Rhetoric without reason, persuasion without argument is manipulation” (128). His point is well taken. Believers must know what they believe and why they believe it. Apologetics is introduced and explained so that even a child can understand what it means to give a defense of the Gospel. Apologetics is also very useful in evangelism. Moreland is saddened at the erosion of good arguments in evangelism. He strongly believes that “apologetics is an absolutely essential ingredient to biblical evangelism” (132). One has no choice but to agree with him, especially in the time and culture that we live in.

Chapter seven explores this subject further. It is entitled, “Apologetic Reasoning and the Christian Mind”. Here he addresses dealing with skepticism, scientism, and cultural relativism. Perhaps the strongest part of this chapter is the section on moral relativism. Moreland arguments and examples from real life are superb in countering this generation. Just step onto just about any college campus and cultural relativism can be found quite easily in the thought processes of professors and students. This chapter is recommended to those who deal with students and youth.

Chapter eight, “Worship, Fellowship, and the Christian Mind”, deals with the Christian response and responsibility in worshiping God and fellowshipping with other believers. Moreland insists that in our corporate and private worship, our minds should never be shut down so to speak. He is very helpful in making suggestions on how to read an intellectual book and gain valuable insights from it. Intellectual reading is sometimes very demanding. It takes great effort and time. Moreland says, “Get into the habit of reading books that are somewhat beyond your ability to grasp. If you spend all of your time reading material that requires little intellectual effort, you will not stretch your mind and grow appreciably in your thinking” (168). Perhaps what seems like a weakness on the surface, the challenging nature of having to read some of Moreland’s writing, actually proves to be a strength because it enforces exactly what Moreland is talking about. Excellence is demanded in worship. We cannot be excellent unless we engage the mind to the best of our ability and mental capacity. Laziness is just not acceptable in worshiping the Creator of all that there is, the One and True God. Moreland also addresses Christian fellowship, and he clears up what it is supposed to be rather than what often is called Christian fellowship. When we come together as believers, we should always seek to encourage, edify, and challenge one another for the purpose of building up the body of Christ.

Chapter nine, “Vocation and an Integrated Christian Worldview”, deals with Christians being effective in their workplaces. The Christian worldview determines how a doctor or a lawyer practices his or her profession. Christian ethics must be applied in business, no matter what type of business. Good theology informs good practice. Good practice informs the world of the truth of the Gospel. No profession in let off the hook. Each Christian must seek ways to use their work in spreading the gospel. The mind has to be stretched in this respect as well. Doctors and lawyers have to constantly study and review to stay on top on recent developments and cases.

The last section of the book, chapter ten, takes a look at reforming local churches. This chapter is entitled, “Recapturing the Intellectual Life in the Church”, and Moreland asks some tough questions of the Church. He says, “Because the stakes are so high, we simply cannot afford to tolerate this situation any longer” (189). Moreland offers his philosophy of ministry as a model of the changes he feels that need to be made. Perhaps the most controversial stance he has, especially for a Baptist church, is that he advocates doing away with senior pastors. He has some good arguments, and he even uses Scripture to back them up; however, one is not so easily convinced that such a radical change needs to be made in order to improve the intellectual state of the Church. He then offers practical suggestions on improving the intellectual life of the local church, from sermons to the library to the Sunday school and education department. Basically, Moreland argues that the value of intellectualism must be taught in a very real and life changing way to improve the Body of Christ and believers’ worship of God Almighty.

Overall, Moreland uses sound arguments to support his assertions and conclusions that he has reached in his studies. Not only is his writing style next to superb, he has chosen excellent examples from Scripture, history, and his personal life to back up what he says in his book. The language that he uses (his writing style, word usage, etc.) can be somewhat of a challenge at times, but generally the book can be read by just about anyone who can read. For those words that are not well known, then the reader can follow Moreland’s advice and have a good dictionary close by. In fact, this is a great habit to have when doing any kind of reading for the exercising of the mind.

Now Moreland’s book will be submitted to Dr. Malcolm Yarnell’s seven-fold test of good theology. First, does it glorify God? Yes, Moreland has sought to glorify God with his writing. The reader gets the sense that he points people to Christ, rather than to himself. Second, is it Trinitarian? Nowhere in the book does Moreland deny any person of the Trinity. In fact all three persons are referred to throughout the book. Third, is it biblical? Of course Moreland has been biblical in his approach to the subject. However, as Dr. Craig Mitchell has taught his students, being biblical is often not enough. It is possible to be biblical, but not Christian. This is not the case with Moreland. It is believed that he has sought the Lord’s will in his writing of the book. It is also believed that he uses Scripture properly throughout the book. Fourth, is it historically attested? Yes, just about everything Moreland says in his book he backs up with examples from history. Fifth, is it logically defensible? Well, since Moreland spends so much time dealing with logic, he has made sure that his arguments are logically defensible. He does not make the common fallacies in his arguments that he has described in his book. Sixth, does it edify? In other words, does this book build up or tear down the Body of Christ? Moreland’s whole premise for writing is that he was concerned about the current state of the Church, and he wanted to do something to help it. He is encouraging in his writing, but he is also firm in what he teaches. If Christians began to put into practice the suggestions that he makes in his book, the world would probably be eternally grateful. Besides that, the Church would be growing intellectually and reaching a higher maturity in Christ. Finally, is it proclaimatory? Yes, this book and its teachings would be a great tool for the teacher and preacher to employ.

Christians everywhere can benefit from reading Love Your God With All Your Mind. It comes highly recommended from this author writing this paper. May God help us all in loving Him with all of our mental capacities. Amen!