Honor Your Head, Don’t Live In It. (or, I Think I’m a Protestant)

I think I am a Protestant.

I’ve spent my entire Christian life, since childhood, as a Protestant, but I got tired of it. I tried being nothing for a while, but that didn’t work. I tried being anything else, too, but that didn’t work either.

So, I think I am a Protestant.

It seems to me that the root reason is that I have a personality defect. I like to live in my head.

Protestants tend to focus on having better arguments than the next person—after all, claiming to be more right about God is how it all got started, a legacy that is downloaded from the Reformation onto all Protestant offspring.

Protestantism allows me to stay in the Comfortable Place—my head; a refuge, a rock, an ever-present help in time of trouble.

In fact, Protestantism positively encourages me to stay put in the fantasy world of my brain.

From there I control my life, my surroundings, the universe—God himself. Which is ironic, since Jesus has a few things to say about letting go of control, dying in fact, so that you can gain true life.

I have tried to take this to heart in recent years, the reason being that I came up against a number of experiences that I (wait for it) could not control—namely my life.

Of course, that control was illusory to begin with, but God in his mercy doesn’t leave us there for long. Without pressure points, without the messiness of life invading the command center of my brain, I was free to continue thinking I was moving the pieces of my life when and where they need to be moved.

So, I have been pushed into places where I am learning to honor my head without living there.

For the past ten months I have attend a liturgically minded church—15 minute (at most) sermon and 45 minutes of a lot of sitting, standing, and kneeling, plus a lot of reading of prayers out of books.

All that makes me uncomfortable and annoyed—which means it’s working. It means my monkey brain is jumping up and down, “Look at me, look at me!” but is given no branch on which to land.

Call me a slow learner, but maybe God is not a Protestant. Maybe God does not enter only or even primarily through our heads. In fact, our heads are sometimes the last parts of us to catch on. The head is where we are most alert to any threat to our control,

to any threat to our need to be right,

to any threat to our need to divide the world into those like us and those different from us.

Which is to say,

to any threat to our need to create God in our own image.

My control center is not happy now because it is having a harder time finding things to criticize, new lands to conquer, new things to be right about, new arguments to win.

So the point of all this seems to be to help the head learn its place. To honor the head but not to live there.

So, I think I’m a Protestant, but maybe the edges are being rounded out a bit.


I first posted this in November 2011. I’m reposting it because I like it. 

my interview with Andy Gill on millennials and religion (with the tour option)
we talk about God too much (what with the internet and our iPhones and all)
honoring your evolving faith
God and true freedom
  • Sean LeRoy

    As someone who attends a church that isn’t in line with my preference either, the thing I keep coming back to is, preference aside, can I serve there? In the capacity (for lack of a more appropriate term) God’s given me? I can deal with the preference problems, but feel like I can never answer the other questions…Blessings!

  • http://www.thinkhardthinkwell.com Benj

    I think I asked you about a year ago if one could ever truly convert from Protestantism to another form of Christianity. Even my friends who have “swum the Tiber” or “gone East” will always in some sense be Protestant Catholics or Protestant Orthodox.

    I think your last line is key: acknowledging the shortcomings of Protestantism and “rounding out the edges” a bit. It’s not capitulation–it’s humility.

    • Dan

      I’m not sure I understand this comment. I’ve ‘swum the Tiber’ and I am fully Catholic, no longer protesting and therefore no longer Protestant. I was hoping that you could explain what you meant?

      peace in Christ,

      • http://www.thinkhardthinkwell.com Benj

        I meant no disrespect to you or my Catholic/Eastern friends. What I meant was this: many Protestants who convert to Rome or the East still remain fundamentally Protestant in their reasons for doing so, and in the lens through which they evaluate and choose different traditions.

        For many of my friends (and for myself when I semi-seriously considered converting) the issue is Scriptural authority and its historical basis. They see a basis in the continuity of an ancient tradition. I, while respectful of those traditions, still hesitate on many specific Catholic and Eastern doctrines.

        Maybe I’m wandering too far afield. The question I ask my Catholic friends is this: is there anything that the Pope could say ex cathedra that you would reject based on Scripture? If the answer is anything other than “no,” then they are still working within a Protestant framework.

        • Dan F.

          I understand better now. I think the question that you are posing to your Catholic friends is a non sequiter though. If you understand the how ex cathedra is defined it is impossible for the Pope to say anything ex cathedra that is in fact contrary to Scripture. If it’s contrary to Scripture, than it wasn’t ex cathedra.

          So the answer is no by default.

          Also, as an aside, the issue is not Scriptural Authority but Apostolic Authority. Did Christ intend to leave an authority structure by which his gospel would be spread to all people and all nations, or did he intend to leave a book for that purpose? The historical testimony of the early church is that they based their beliefs not on the writings in the New Testament, but on the authority of the apostles and their apostolic successors who *taught* (orally) the early church how to follow Christ.

          • peteenns

            “Did Christ intend to leave an authority structure by which his gospel would be spread to all people and all nations, or did he intend to leave a book for that purpose?”

            Dan 1, Protestant Evangelicals 0.

          • Dan F.

            Thanks Peter – that made my day :)

  • http://www.wyattroberts.com Wyatt Roberts

    Right there with ya, Pete. Good thoughts.

  • http://www.friartucksfleetingthoughts.blogspot.com Clint Walker

    I like this line of thinking in general, although I struggle with a liturgical service at times because it is too oral/cognitive and not as experiencial as some forms of evangelical worship.

    • peteenns

      I understand your point, Clint, though for me, the opposite is the case. Some of this may depend on differing models of evangelical worship.

  • http://shirleykurtz.com Shirley

    So then God is a feeling, when here I’ve been thinking he’s a literary figure, at least, and vegetarian.

    (Well, to understand, you’d have to read the whole way through to the end of my book. But that’s okay–don’t worry about it, Peter.)

  • AMBurgess

    Great post, Pete! I definitely know where you’re coming from.

  • Richard Wattenbarger

    Pete, are you really suggesting that we worship God with our … uh, I can barely bring myself to type the word … bodies? I mean, don’t we as Christians confess that we believe in the resurrection of the … oh, whatever?

  • http://lisesletters.wordpress.com Lise

    Peter, this is a really wonderful post particularly in light of the fact that you are a biblical scholar. Thank you for your honesty and for keeping it real.

    We run the risk of disengagement with God when our heads, hearts and bodies are not operating in an integrative stance. Yet Western society places great emphasis on the mind instead of valuing a more somatic or experiential/intuitive sense. And as you said, it is protective to live in the mind. We can stay intellectually defended and operate on the ego level which limits our abilities to be truly present with God, self and other.

    I know for myself I came to God through the body and not my mind. Even though I adore the mind, I also use it to my detriment. (I have a pretty over-developed cerebral defense structure not unlike your cartoon only the cartoon is more cute!). Thus, it is my breath that quiets my mind which then allows the Holy Spirit to penetrate my very being. I have to take the elevator down from my head and back into my heart, belly and legs to truly “feel” God’s love for me. For this reason, I dearly love Ezekiel 37:1-10 even if I grossly distort the text’s original context. I love its imagery because it speaks to the life force that comes through God and through the breath. When we hold our breath, we restrict our life force; when we breathe deeply, we nourish our cells and restore them. As we breathe, we can start to experience spirit as well for our breath serves as one conduit to him. And yes, to the dying of the mind’s incessant need for control, perhaps there is the ultimate resurrection. Shalom.

  • http://libertarianplayground.wordpress.com/ Mark Chenoweth

    Methinks you should give Eastern Orthodoxy a fair shake. ; )

    Your book on Adam will make a nice counterpart to Eastern Orthodox theologian Peter Bouteneff’s “Beginnings: Ancient Christian Readings of the Biblical Creation Narratives.” He makes the point that the only reason some of the ECF’s took Adam to be a literal person was because of his place in the genealogies since Origen and his followers certainly allegorized the story to death.


    No one has to affirm the innovation of Papal Infallibility, most Orthodox theologians have no problem with evolution, yet you wouldn’t find anyone doubting the incarnation or resurrection like some in the Episcopal Church today.

    And of course, it’s the original Church! Haha. So you have no reason not to join! Simple as that. Haha, actually, that claim requires a lot of corroboration. If only it were that simple.

    Also, we could use more OT testament professors! We have Patristic scholars oozing out every pore of the Church but unfortunately, very few biblical scholars.

    Well, I hope you’re convinced in a little less than 200 words. haha.

    But honestly, one of the reasons I started attending an Orthodox Church was that I realized there was no way I could figure everything out by myself…sort of what your blog post is saying as well.

    • peteenns

      Do the Orthodox pay better?

      • http://libertarianplayground.wordpress.com/ Mark Chenoweth

        Haha, hell, no.

        Not only couldn’t you work at Westminster…I think Wheaton may have hired an Eastern Orthodox professor, I’m not sure. And you have Brad Nassiff who works with Scot McKnight at North Park, and a few others scattered here and there, but that’s about it.

        That’s what I have to look forward to. Can’t wait. Although secular colleges might like Eastern Orthodox because they would make the place more diverse.

        Anyways, good luck with your more liturgical worship. The Anglican Church was my last step before Eastern Orthodxy.

  • Fred Harrell

    Pete the picture of that whistling brain is scaring me.

    • peteenns

      So, the whistling is scary but not the fact that the brain is walking?

      • Andrew Vogel

        Oh my, I didn’t even realize the brain was walking.

      • http://www.newsong.org Sam Wheatley

        I thought he was prancing.

  • Craig Branch

    As a recovering Charismatic/Pentecostal I concur. I attend an EV Fee Church that teaches God’s Word without the need to tie bow ties or ride in Hondas. I cut my spiritual teeth in a frenetic, more “spiritual” environment, and now very much enjoy worshiping in a place where tattoos are common and suits are not. Real spirituality is often incognito.

  • Nate Ferrero

    “didn’t work”? Why didn’t rationality work?

  • RJS

    I’m with Fred …

  • Spencer Griffin

    I’ve been trying to recall if I met you at New Life or Hickory Run? Jack Miller, there was a man who learned to love God and people.

    as to your post…. It seem St. Paul once preached so long that Eutychus fell asleep, fell down from a loft, and died…. Acts 20:9 …. so long sermons do have a precedent…… and a consequence? I nterestingly enough we are not told what Paul was preaching, but we are told that Eutychus was mercifully raised from the dead.

    Do we rest in God because of Christ? The best of Luther is when he is about thankfulness and resting in God’s goodness. The worst of him is fuel for -antisemitism. There can be found a deep experiential Christianity in Calvin, and Edwards, it is by no means all rational and heady. I listened to a sermon on line that Van-Til preached in some small mid-western farm town that was suffering under a providential drought, that drew me to repent, and worship, and to know that “in Him we live, and move , and have our being” ….
    Thanks for your post.

  • Kirk Lowery


    Where else can we live except in our heads? I mean, that’s where everything is: cognition, emotions, will (desire for control). Our side of our relationship with God is there. And, courtesy of our fallenness, we always want to be in control. After all, we know how the world’s affairs (and ours) is supposed to come out. Look at how well that worked for Job!

  • http://charlesredfern.com Chuck Redfern

    Each branch of Christianity has its head/heart segments. The Catholics have the scholastics and the contemplatives; the Protestants have the more rigid Calvinists and the Pietists, with charismatics taking on the latter’s general mantle in modern times. The problem is that each segment tends to view the other as a competitor rather than as a part of the Body with its own, complimentary insights. Attempts to bring the two sides together are almost always disparaged. For example, the Vineyard movement tried to blend the best of evangelical Christianity with with key insights from the charismatics. The result: The Vineyard was falsely accused of heresy.

  • http://N/A Richard Rojas

    Dr. Enns,

    Being an Anglo-Catholic is a beautiful thing. ;) ~Rich

    Chesterton Wrote: “Poetry is sane because it floats easily in an infinite sea; reason seeks to cross the infinite seam and so make it finite. The result is mental exhaustion, like the physical exhaustion of Mr. Holbein. To accept everything is an exercise, to understand everything a strain. The poet only desires exaltation and expansion, a world to stretch himself in. The poet only asks to get his head into the heavens. It is the logician who seeks to get heaven into his head. And it is his head that splits.” ~Orthodoxy

    padawan learner,

    Rich Rojas

    • jon hughes

      That’s a great quote, Richard!

  • Mark Robinson


    Thanks for this. It’s so helpful and insightful. Every cognitive-based learner Christian surely struggles this way I would *think*.

  • Matt Colflesh


    Thank you for your post. I, too, have been enjoying the benefits of liturgy, particularly the Book of Common Prayer. I appreciate a good dose of the public reading of Scripture versus the “main event” of preaching a passage of Scripture for at least half if not more of the worship service.

    I have enjoyed reading things by Joel Garver of City Church Philly (University City) on liturgy as well as James K.A. Smith of Calvin College (“Desiring the Kingdom”). Seems our hearts have a flaw that requires us to re-enact the gospel regularly so we are reminded of it in a place past the cognitive and somewhere in what you might call the imagination.

    Too long of a comment…to sum up…thanks.

    Matt Colflesh

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  • jon hughes


    Great post. Really refreshing and honest for a scholar like yourself to write that way. It reminded me of Christian Smith’s book, “How To Go From Being A Good Evangelical To A Committed Catholic In Ninety-Five Difficult Steps”, where he also makes the point that Protestantism is indeed a religion of the head. That’s why increasing numbers of evangelicals (including myself) are finding richness in liturgy and traditional ways of doing worship that appeal to all of the senses.

    Another Christian Smith book, “Bible Made Impossible”, really set me free from trying to figure it all out cerebrally and doctrinally – and Scott McKnight’s book, “Praying With The Church”, has given me great enthusiasm for the daily offices and a sense of belonging to the wider Church.

    Every blessing to you.

    • peteenns

      Thanks, Jon. I think the world of Chris Smith. And he knows the Protestant/Evangelical world intimately–which is one reason why his books have brought on such strong reactions.

      • jon hughes

        I should add that I read your book, “Inspiration and Incarnation: Evangelicals and the Problem of the Old Testament”, after Christian Smith referred to it extensively in “The Bible Made Impossible”!

        These are themes that should be debated openly and honestly within the evangelical world – but it takes much courage to do so.

    • j. johnson

      I would just like to say welcome home! Also if you haven’t read any thing by Scott Hahn or Jeff Cavins I would highly recomend them.

  • NicholasJames

    thanx for sharin ur thoughts peter, its refreshing to read what this man has trouble expressing inside his own soul…see ya around facebook, pax.

  • http://www.pathtoanandam.org satya

    Peter, thanks for shating. Great thoughts. According to the Bhagavad Gita, God is the Essence of Everything, “O Arjuna, there is nothing else besides Me. Everything in the universe is strung on Me like pearls on the string of a necklace.” (G.7.07) http://pathtoanandam.org/bhagwadgita.php


  • Jessica

    “Thoughts are but coins. Let me not trust, instead of Thee, their thin-worn image of Thy head. From all my thoughts, even my thoughts of Thee, O Thou fair Silence, fall and set me free.” C.S. Lewis

  • http://meaninginhistory.blogspot.com/ mark wauck

    For the past ten months I have attend a liturgically minded church—15 minute (at most) sermon and 45 minutes of a lot of sitting, standing, and kneeling, plus a lot of reading of prayers out of books.

    All that makes me uncomfortable and annoyed—which means it’s working.

    Sounds a bit like an “incarnational model” of worship.

    I think Tom Howard gets into that in Evangelical is Not Enough: Worship of God in Liturgy and Sacrament.

  • http://meaninginhistory.blogspot.com/ mark wauck

    Re Chesterton and the sanity of poetry (versus the insanity of rationalism), Chesterton pursued that theme in fictional form in “The Poet and the Lunatics.”

  • Rick

    This reminds me of what Dan Wallace once wrote:

    “I’m questioning some of the tenets of Protestantism and evangelicalism. That doesn’t mean that I’m questioning the whole thing; I still believe that the evangelical faith is the best expression of genuine Christianity today. But I also believe that it is flawed and that we can learn from Catholics and Orthodox. And just as it is possible for someone to be saved and be an evangelical, I think it’s possible for someone to be saved and be a Catholic or eastern Orthodox. So, I’m still at least 51% Protestant (and Luther is still a hero of mine), but I have no qualms criticizing my own tradition and exploring what we can learn from others.”

    • http://www.thinkhardthinkwell.com Benj

      The blog won’t let me “like” this comment, but I like it.

  • Dainad

    I liked your blog, and related quite a bit to your “monkey brain” comment. I experience mine more like a ferret, constantly moving from one new object to another.

    I see you may be in a church in the Anglican communion (I suspect it from the kneeling part). I started there, swung all the way to a Dispensational non-denominational, barely orderly church, and am now finding comfortable the simpler liturgy in a PCA church.

    Do you mean “honor” by respecting that you can understand your relationship to God, and your life intellectually, but also recognize that it is a subjective place no matter how careful you are?

    I, like Bucky the cat, am distrustful of ferrets.

    • peteenns

      Yes, Dainad, that is part of what I mean. I would also add that I feel I am born for a “live of the mind,” being comfortable in the the world of ambiguous ideas, journeying onward in intellectual exploration. I want to honor that, too.

  • Mark Chenoweth

    I’m not sure I could have read I&I as a Protestant. It would have been too hard. Since infallibility ultimately rests in the Church, and not scripture for the Orthodox, historical biblical criticism is much easier to engage with. It is ultimately the Church’s job to extract what is eternal from what is culture bound in scripture. The scriptures are indeed sufficient for salvation, but only when interpreted through the “pillar and ground of truth,” the Church. Otherwise, I don’t see evangelicalism EVER coming to a consistent response of “one mind” regarding the homosexuality issue, among other issues. Smart men like the Archbishop of Canterbury Rowan Williams will say one thing, and smart men like N.T. Wright will say another.

    Inerrancy isn’t what holds things together, it’s the Church. I only wish Norman Geisler understood this (poor Robert Gundry and now Mike Licona).

    Maybe this is part of the reason Christian Smith decided to become Catholic?

  • Mark Chenoweth

    It seems to me that if evangelicals really want to engage in biblical criticism, they must first develop a better and more robust Ecclesiology.

  • Vita

    I’m pretty sure I’m congenitally a Protestant, too, albeit for somewhat different reasons.

    One of the things I most appreciate about liturgy is the space it affords me to think.

    What I most remember about the Anabaptist, Fundamentalist, Reformed, and Progressive Evangelical churches of my childhood and young adulthood was the incessant talk. You were not left alone with a Scripture text for more than a second before a preacher, worship leader, or articulate fellow congregant began to tell you exactly what it was about, what you should think about it, or what they thought about it. At the most recent Baptist service I attended, my aunt’s funeral, the pastor would not even read more than a couple of lines of our favorite hymn (O the deep, deep love of Jesus) without stopping to explicate it!

    What I remember most about my first experience of Episcopalian liturgy in graduate school was the quiet; for a blessed 30 minutes each week there were no demands but God’s still small voice. That experience continues 30 years later in a parish and with a priest about as far removed from university chaplaincy as it could be. The impersonal nature of liturgy makes possible (at least for me) a deeply personal experience of God, not at all mystical or emotional, but growing out of and then informing the life of the mind and body.

    • peteenns

      “What I most remember about the Anabaptist, Fundamentalist, Reformed, and Progressive Evangelical churches of my childhood and young adulthood was the incessant talk.You were not left alone with a Scripture text for more than a second before a preacher, worship leader, or articulate fellow congregant began to tell you exactly what it was about, what you should think about it, or what they thought about it.”

      Yup, this puts a fine point on it. It’s all about explaining–all things are to be filtered through our cognitive, argumentative, powers before they we see God.

  • http://restoringsoul.blogspot.com Ann F-R

    golly, that’s encouraging, Pete! Really! I’ve been feeling quite sad and frustrated lately with people who keep threatening & dividing from others according to their brains, while pretending to walk and whistle ever so innocently. (and who would have thought one could discern what’s really going on in that pink thing? It’s dark in there! I constantly remind myself of Paul’s words – 1 Cor. 4:5)

  • Joe Rutherford

    The part about getting too caught up in the mind, I like. A few years ago as I was deeply involved in biblical study, it began to occur to me that I needed to be more fully developed as a Christian and not largely experience it in the mind. Of course our minds do need to change and think like Christ, but still our experience must involve our entire selves with Christ.

    Now on the subject of Catholic/Protestant, God did not call us to be either, rather He has called us to follow Jesus. We can follow Jesus 24/7, cause He is God and He wants us to follow Him. Jesus wants us to be active with the local Church. However, exactly who or what group constitutes the local Church, is beyond the scope of my ability to define at this time. So many groups and none of them are completly sound in doctrine and practice, but a good many of them are correct in some important ways. This is due to the falling away. I’m still praying about what to do to help the Church which has been ill effected in the falling away. Only God knows, so I will keep following Him.

  • http://eternalpropositions.wordpress.com drake

    “Maybe God does not enter only or even primarily through our heads.”

    The fundamental contradiction in all this, is the fact that God gave us a book of about 3000 pages full of words. There are no icons in that book. The problem is not philosophy. The problem is WESTERN philosophy. Thomism is a disease of the mind and that’s why you’re having problems and even if you think you’re not thomistic, I believe I can show you, you are under huge thomistic influences in a short conversation. The Reformers, Calvin is an exception with no alternative, operated strongly off of Thomism as it was the “established” system in the west. Augustine had been forgotten for a long time. Christianity is definitely mystical though, and I think that is what you and many in your position are looking for. Mysticism, does not have to be anchorism. I believe we need to go back to Auguistine’s De Magistro and get some more development from Gordon Clark. Not that Clark is flawless because he’s not but that immediate and uncreated light, is essential to Christianity.


    • peteenns

      Drake, I appreciate your point and understand it, but you realize that many Christians have disagreed and do disagree. I would begin by suggesting that the book God gave us is an ancient Mediterranean one that behaves under those structures, which includes literary “images” in the form of story. I do agree though that anchorism and mysticism do not need to be equated. But Gordon Clark? Is his thinking really the key? You are alluding to a rather obscure moment in recent fundamentalist reformed theology.

  • Beth D

    It’s so funny hearing you dudes who were raised up to be Christians slam the fundamentalist Protestant Church. At 23 years of age, Jesus used them to save my life — no lie. I was into all kinds of bad stuff that I won’t get into here on this blog. I am now 39 and I can’t imagine what my life would have looked like without Jesus and my fundamentalist Bible believing/preaching pastor and Church.

    I grew up with liturgy up the ying-yang and believe me, it can be way overdone to the point that the Liturgy itself becomes the point and the personal relationship with God is lost in the traditions, creeds and sacraments. I’m telling you it happens to many. And I had the AHA moment of my existence when I realized it wasn’t about doing or not doing; a real Galatians type paradigm shift for me. I don’t know where I would be without the Bible telling me how to live.

    At the same time, I appreciate what you are saying Dr. Enns and I’m sure there is some truth in it.

    • peteenns

      Beth, I hear what you’re saying. I think God uses different traditions at different times in one’s life to address true spiritual needs. What many have experienced re: fundamentalism, however, is that the “system” does not create an environment to question the system when legitimate concerns about that system arise. Maybe fundamentalism is for some people how God starts them on their journey.

  • Beth D

    Probably also depends on how one defines ‘fundamentalism’.

    My church taught the ’9 Essentials’ as non-negotiable biblical doctrine– stuff like the Deity of Christ, Resurrection, Virgin Birth, Infallibity of the Scriptures, Creation of man. I think we need to agree on certain fundamentals as foundational to our Christian faith. I think we also all agree that the Creation was ‘of’ God, although exactly how he did it may be up for debate/discussion. I don’t see any compelling evidence for evolution or any overwhelming proof that Genesis must be allegory so I choose to believe it as literal. For those that think the the symbolism approach is more viable, fine – as long as though of us who go with the more literal intepretation are afforded some measure of respect if not included as ‘intellectuals’

    As for questionong the system, I think it’s great – if the system is all you’re questioning. Questioning the Bible is ok too, but I think there’s a point at which too much questioning (eg. too many miracles become literary devices) or questioning with a doubtful, dishonest heart brings dishonor to the Word and to Jesus Christ, especially when done by teachers, preachers,professors. Of course, on the flip side, when people think they’ve got God all ‘wrapped up’ that brings dishonor as well. So the pendulum swings both ways. ‘Balance’ is the key – something my pastor taught!

  • Beth D

    ‘questioning with a distrustful heart brings dishonor the the Word’ — that would have been better – ‘distrustful’ was more the word I was looking for in my prior comment

  • http://in-fraction.blogspot.com Thom

    With all due respect, Dr. Enns, your categories in this post do not make any sense. “Protestants tend to focus on having better arguments than the next person—after all, claiming to be more right about God is how it all got started.” I would expect that sort of trite reading of the Reformation from an undergraduate paper but not from a published scholar. And the larger impression you give of Protestants as a whole–all the while employing the Pietistic rhetorical duality of heart and head, long a trope of anti-intellectuals everywhere . . . really? I’ve read other bits of yours and enjoyed them, including some of your comments about biblical hermeneutics and science, but this post is embarrassing.