Bradley G. Green, The Gospel and the Mind: Recovering and Shaping the Intellectual Life (Wheaton: Crossway, 2010), 179–80:

If what I am arguing is true [pp. 175–78 summarize the book’s argument], then the anti-intellectualism that sometimes marks traditional Christianity needs to be addressed. If the gospel has within it the resources to promote the life of the mind, why do we see anti-intellectualism in portions of the Christian church? I can only offer three brief comments here.

First, it is likely that some persons have been unfairly written off as anti-intellectuals. Christians should be slow to believe what the secular media tells us about this or that Christian group.

Second, much of what passes for intellectual sophistication in contemporary culture is—if we are honest—undeserving of that description. If the acquisition of true knowledge requires—as I have argued in this book—that our hearts and wills be properly ordered, then much of what passes for knowledge is not, in fact, true knowledge.

Third, a pastoral word: C. S. Lewis argued in “Learning in War-Time” that certain Christians are called—by vocation—to apply their minds in a sustained way to the intellectual life. Christians who engage in intensive study should never forget the Christian church. . . . Christians engaging in scholarship should consider the moral obligation of their task. We engage in the life of the mind—at least partially—because we have a moral obligation to help and indeed to protect other Christians as we are able.

Green is not disingenuously generous here. He’s a gracious man, and his brief answer at the end of his book is just that—gracious.

Related: John Piper, “Facing the Challenge of Anti-intellectualism,” in Think: The Life of the Mind and the Love of God (Wheaton: Crossway, 2010), 113–50.

Jon Pratt answers this question in two parts:

1. Another Bible College?
2. Another Seminary?