So, let me explain.

No, there is too much. Let me sum up.

I have to say, I liked Strachan’s first effort better than his second, because in the second he attributes to me thoughts I do not think and statements I did not make. To wit:

It is [Jacobs’s] contention that evangelicals do not do good enough work to merit inclusion in the big bad secular academy, and that the neo-evangelicals whom I referenced were not themselves trying after all to enter the secular citadel, but sought to build staging grounds by which future generations would do so. To complete the narrative, in Jacobs’s view we have by and large failed to make good on these hopes. We are isolated, without much cultural influence, and we have no one but ourselves to blame.

Mostly wrong (right about the “staging grounds,” though). In my original essay I said that the disappearance of the generally audible Christian intellectual was “not wholly elective,” and I spent some time describing the forces that pushed us further into “subaltern counterpublics.” In my post I said often the work of my fellow Christian scholars who complain about exclusion isn’t good enough. I then said “Sometimes the work of Christians is rejected for ideological reasons, and I think there are also forces at work that prevent thoughtful Christians from entering the academy in the first place.”

So no, I never said that “we have no one but ourselves to blame.” I said that (a) some of the blame belongs to us, and (b) I think it’s spiritually and intellectually healthier to focus on our own shortcomings, “even if there really is a mean old secular world and it really does want our marginalization.”

I would also say that there are some important distinctions to be made between the place of the Christian public intellectual (which was the subject of my essay) and the place of the Christian scholar (which is what we’re discussing now).

One more thing: Strachan writes, “Perhaps he and I are both working from biography,” and I think that’s true, though in a slightly different way than his account of his time at Bowdoin indicates. I think — and here let me call attention to the “UPDATE” of my earlier response — the larger and more important difference between my experience and his is that I’m a literature guy and he’s a theologian. So I can work on W. H. Auden, who was a great poet and a tremendously theologically literate thinker, and say, “Hey, it doesn’t really matter what I think, I’m just telling you what Auden thought.” I have some cover, in other words.

Now, that’s not the whole explanation. You can be a serious Christian theologian and teach in the secular academy: Kevin Hector is the first example who comes to mind, and yes, I’m going to say that the University of Chicago Divinity School is “the secular academy,” because mostly it is. But it depends on what you work on, and it’s never going to be easy. I’ve had the luxury of deciding just how theological I want to be, or don’t want to be, which is a luxury no reputable theologian has.

Now, that said: I have chosen to be pretty theological, and as I’ve written before, I believe I’ve paid a price for that. I am simply unemployable outside the small world of religious colleges and universities. But the academic publishing world, in my experience, offers more possibilities.

So the story for almost all of us is a mixed one, with doors closing here, opening there. I just want to give as complete a picture as I can — but err on the side of emphasizing what we Christian scholars need to do to live up to our calling as fully as we possibly can.