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Loading...I am happy to announce that I will be doing a new course, Why I Am Not a Christian: How Leaving the Faith Led to a Life of More Meaning and Purpose. I explain it all below, but as spoilers: it is July 23, it will involve four talks and a Q&A, and it is free. You can sign up for it at bartehrman.com/lifeafterfaith
The course will be unlike any other I have given in any context. It will indeed cover major issues involving the New Testament, early Christianity, and the formation of the Christian religion. But it will also be deeply personal and autobiographical. I became a scholar because of my Christian faith; then my Christian faith changed because of my scholarship. My “quest for truth” led me to evangelical Christianity; and then – as I grew, matured, learned, and reflected – it led me to away from the Christian faith.
In this course of lectures I explain how it all happened and discuss what the results were – for my scholarship, my understanding of Jesus, the New Testament and early Christianity. But also for me personally, on the social, emotional and professional level.
The course consists of four 40-45 minute talks, to be followed by a long question and answer period. I will be covering topics I have never lectured on or written about and tell stories I have never publicly shared.
My goal will not be to deconvert or convert anyone. It will be to discuss the problems of the Christian faith as I came to see them through a serious and sustained engagement. I will explain why, in the end, these problems led me to to leave the faith and how my move into agnosticism/atheism created emotional struggles and personal turmoil. But I will also explain why, in the end, my move away from faith led me to a happier, more satisfied, and more meaningful life.
No one’s life is like any other’s. Each of us has to make decisions about what to think, what to believe, and how to live. My view is that these decisions should be made thoughtfully, not unreflectively. “The unexamined life is not worth living” (Socrates, in Plato’s Apology). I came to embrace that view already as a committed evangelical, and it ended up leading me in directions I never expected. My hope is not that this course will convince others to end up where I did, but it is to encourage others to follow a similar path, thoughtfully, honestly, and earnestly pursuing the questions of what to believe and how to live, to find a life of meaning and purpose.
My courses are not directly connected to the blog, even though, of course, I always inform blog members of them (you can see a list at bartehrman.com. Normally there is a ticket fee, but this one is a freebie. If you’re interested, go to http://bartehrman.com/lifeafterfaith
If you know of others who might be interested in such a course, please tell them about it.
Here is a summary of the lectures I’m planning to give.
Lecture One: My Escape from Fundamentalism: Reading the Bible Again for the First Time
When I was “born again” at the age of fifteen, I moved from a nominal / lukewarm faith to hard-core Christianity. Overnight I became committed to the inerrancy of the Bible and everything it teaches. But I also wanted to “follow the truth wherever it leads.” What happens when, after years of post-conversion study, a devout but open-minded person comes to realize the Bible contains contradictions, discrepancies, historical mistakes, and a range of other errors? Is it best to hope the problems will simply all go away? If not, is it possible to rethink what it means to believe without leaving the faith?
In graduate school I felt compelled to change my views about the Bible and some of the major religious beliefs based on it. Not everyone goes that route. In this lecture I discuss why I moved away from a conservative evangelical form of belief to one I thought was more intellectually respectable and honest.
Lecture Two: My Leaving the Faith: Going Where the “Truth” Leads You
A surprising number of people in our world today think that anyone who does not “believe the Bible literally” cannot be a Christian. Historically that is just non-sense. Indeed, most historical scholars of the Bible today recognize its many problems and yet remain committed believers. I was one of them for many years.
But I came to realize that there are even more serious challenges to the Christian faith than the inerrancy of Scripture. The ultimate issue is the existence of God himself: no God, no Christianity. During my years as s a conservative Christian I could (and often did) recite numerous “proofs” for God. Later, as a liberal Christian I didn’t think God was susceptible of proof like a linear equation or law of physics. Like so much else of human life, faith wasn’t based on math or science.
Even so, after a number of years, my faith in God began to crumble. I came to think there was no divine being in and over this world. Very few of my many biblical-scholar friends went that route or, to this day, agree with me. But I felt I had (and have) no choice. In this lecture I explain why.
Lecture Three: The Traumas of Deconversion: Emotional, Social, and Eschatological (Think: Fears of Afterlife!)
Christian faith is far, far more than a set of beliefs about God, Christ, sin, salvation, the nature of the world, the Bible, and so on. Like so many other committed Christians, in my church years I was surrounded by an all-embracing web of Christian significance and meaning deeply affecting my family life, friendships, social activities, morality, personal motivations, decisions about how to live, emotions, and on and on. Leaving the faith can affect nearly every part of a person’s life. Could it could possibly be worth it?
In addition, there was a very serious religious issue. The fear of hell had long been driven into me. What if I left the faith and it turned out I was simply wrong. Was I in danger of eternal torment?
In short, becoming an agnostic/atheist was a frightening prospect for me and at first I wasn’t sure if was worth it. When I made the leap, though, I quickly realized it was, despite the long term emotional and personal turmoil. In this lecture I explain why.
Lecture Four: Is There Life After Faith? What Agnosticism/Atheism Means for Well-Being, Happiness, and a Meaningful Existence.
Can there be any purpose and meaning in life if there is no God? Most believers say the answer is absolutely no. Some atheists agree, even as they struggle on with their lives. For me that was the greatest fear while questioning my faith, before leaving it.
Would I have any reason to be concerned about the lives of others and not just about myself? My entire ethical existence had always been tied up in this view — Christ wants us to love others. But what would happen when I no longer believed Christ was the son of God, let alone that there was any God at all? Would I have any guidance at all for my life? Would I be cast to the winds with no moral compass? Would my life be random anarchy?
More than that, how could there be any meaning in a world without God? If we are merely material creatures “in a material world,” with no divinely given purpose or destination, how can we have any goals, hopes, and ultimate aspirations? How can there be any meaning at all?
On the personal level, would I become completely apathetic? A sensual cretin? A nihilist? Would I live in angst and deep despair?
Once I became an agnostic/atheist, I realized all these fears were completely groundless. I actually came to appreciate and enjoy life more, to find deeper meaning in this brief existence, and to be even more concerned for the lives and well-being of others. I am more happy and content. How does that work? In this lecture I try to explain.
[charitcta]
A couple of months ago, I watched a YouTube video in which James White attempted to debunk you. First, he implied that he crushed you in that debate of yours (lol), and then he tried to underplay your work. But, he couldn’t employ any solid arguments for this, so he turned to ad hominem ones. And the thing that struck me the most is that he said you are an unhappy person!! I was like “What?!”
I mean, first of all, that’s really low of him, to try to belittle you by presenting you as a sad individual. Second, it’s ridiculous: even if you were depressed, *how* would he know it? But, for me at least -I don’t know how others perceive you-, you look like a very happy person. Actually, I don’t think I’ve ever thought this with such certainty for smn else I do not know personally. But I’ve never seen anyone laughing and entertaining himself as much as you do, even when dealing with dead serious issues (Nietzsche would call this “not a small feat” [see his intro to “Twilight of the Idols”]. And I strongly believe this originates in your atheistic worldview (which I totally embrace).
He made the argument that I’m *unhappy*?!? HA! That’s a good one. As you appear to have noticed I’m always making jokes (too many), laughing (too much); I’m also on the rather high side of energy and enthusiasm. Does that sound like depression? Sigh…
I really don’t agree you’re making too many jokes; I can’t get enough of them! You’re such a unique case of a person who can both educate and entertain at the highest level. I think your humor is a big factor of your success and is greatly underrated.
And I also think ad hominem arguments are really poor arguments. And the worst thing is this happens to be a pretty poor ad hominem argument to begin with!
I remember watching a one way debate between James White and Dale Martin on homosexuality in the New Testament. James White was the only one debating! I recall Dale Martin explicitly saying he didn’t want a debate multiple times.
I saw that as well. White makes a number of really despicable claims to such and extent that I suspect it hurts his case. Certainly made we think quite poorly of him.
Greetings Dr Ehrman
Is it possible that the writer of Mark is independant evidence to Vespasians miracles which maybe indicated in Mark 13?
It seems unlikely; weren’t these later than 70 CE?
Vespasian’s “miracles” happened while he was in Alexandria on his way to become emperor in Rome, which would have been in 69. But the only records of them that I know of (and my ignorance is large) were written in the second century.
Ah, thanks. That’s very helpful. I’d forgotten that.
Can we say that mark is independant anonymous evidence for these miracle workers?
I was referring specifically to the miracles Vespasian was said to have performed in Alexandria. There are plenty of attestations to miracle workers in general in the first century Roman empire.
Dr Ehrman
I quote:
Eric Eve (NTS, 2008) argues that the Vespasian story originated in 69 CE as part of pro-Flavian propaganda aimed at raising support by claiming Vespasian had divine favor (with Serapis as the principal deity involved in the healing narratives).
Quote:
“Vespasian could be regarded in the East as a ruler who usurped messianic expectations and legitimated himself through prophets and miracles. It made no difference that he himself was a modest man. As a usurper, he had to rely on loud and vigorous propaganda. The warning against pseudo-messiahs in Mk 13.21–22 could have been formulated against the background of such a ‘propaganda campaign’ for the victorious new emperor, who created peace by subduing the Jews and whose legitimacy was supported by signs and wonders. In that case, the pseudo-messiahs would not have been leaders of the revolt against the Romans, nor would they represent expectations based on memories of those leaders. On the contrary, what was being criticized was the usurpation of religious hopes by the Roman ruler who demolished the uprising”.
This has implications on the date of Mark as written sometime after the summer of 69 CE
Only if Mark was relying on the Vespasian stories. But I’m not sure what the evidence is that he was? Lots of stories of healings were floating around about lots of people at th etime. And the idea that warnings of false prophets is tied to propaganda for an emperor — why is that convincing? The idea of “divine men” who demonstrated their powers was widespread.
Were there people you didn’t want to tell about your deconversion? I’ve told some and then decided maybe everybody doesn’t need to know. Either way… someone gets hurt.. either them or me. Maybe I would rather take the pain than inflict it on someone else. I have done too much of that already. Thank you for opening up your story to the rest of us. Looking forward to the course.
There were lots I didn’t tell directly. In fact, now that I think about it, I don’t think I ever told anyone “I’ve deconverted” or “I’ve decided I’m no longer a Christian”. It just came out and became obvious….
When did the concept of an omnipotent, omniscient God emerge? It does not seem to be originally a Jewish idea, but something that does seem to come up in Christian thought.
It’s a good question; I don’t know if there’s a concrete answer. There are certainly lots of passages in the Hebrew Bible (Psalms, Job) that indicate the God of Israel is all knowing and all powerful; I’m not sure Israelite then Jewish thinkers ever systematically developed the view prior to Christianity, since doctrinal exposition was not usually the mode of thinking religiously (i.e. coming to a doctrinal conclusion and then working out the philosophical/theological implications of it based on major premises)
Reading your story and others alike, it pains me to see the challenging and brave journeys some undertake to reject the dogmatic, narrow worldviews they are woven into. In one of Paul Tillich’s , among several interesting works, “The Courage to Be”, frames this perfectly. He speaks of our existential anxieties: the fear of fate and death, guilt and condemnation, and emptiness and meaninglessness. I see these existential anxieties to fortify “safe haven beliefs” (for me, many of the so called fundamentalistic belief systems), rooted in strict, dogmatic, literalistic, and fundamentalist concepts, which can easily entrap our minds.
For me, rejecting an image, or perhaps multiple images of God, doesn’t necessarily mean rejecting God entirely. Many depictions of God appear to to me to be false idols – a deity projected with human traits, and I would say, distant and detached “Supreme Being”. This is not how I understand God! I see God not as a being, but as being-itself or the very foundation of all existence. Therefore, when some say “being an “theist”, it’s difficult for me to understand or define what they mean. From many perspectives of tis expression, it’s so challenging to grasp that I am almost inclined to respond, “So what?”
Thanks again for sharing another post which touches me !
I will try to spread the news about the seminar “Why I am not a Christian” in Croatia.
I’m afraid I might pass out like Jesus!! 🙂
Looking forward to this course. I would be interested to hear your opinion regarding senior citizens who have been Christians their entire adult lives and as seniors have “fallen away.”
I guess the response to your webinar will be ‘Why I am not an Atheist’.
Possibly to be aired at the same time!
Thanks Dr Ehrman:
I fully say I am still a Christian. But I can’t hold others to Andrew Murray’s definition.
But simply those who call themselves or ID as Christian: are they followers of -6bc-30AD Jesus of Nazareth teachings or Sermon on the Mount/Plains?
U are most generous
I know a number fundamentalists, to pick one group, who do not follow the Sermon on the Mount (or know what’s in it)
My uncle was telling me back in 2014-15 that there are many sorts of beliefs of Christians. Than I was recovering from a stupor
but after the USA Presidential election of 2016, there have to be qualifications.
I am relistening to Wiersbe in the 1970-80s.
Thanks
” “No fun, too much damn, and not enough mental. ”
I was very floating faith but since 2013 excessively mental.
I greatly appreciate your guidance and research and presentations!
Don’t U love listening to after the debate interviews of college kids!