I’ve lately been reading quite a few of the books by Bart D. Ehrman. Ehrman has the same story to set up most of his books, which are mostly about the same subject matter: the historicity of the Christian Bible. Like a bad Vonnegut novel, it starts off with the identical origin story. Ehrman grew up in a not particularly religious household, and then became evangelised as a teenager. Ehrman then went to religious colleges and was warned about ‘secular’ institutions which have course on bible study.
Eventually Ehrman widens his academic horizons and discovers philosophy and literature. Ehrman becomes the bible scholar but finds that his initial evangelical pretentions to the inerrance of the bible are predicated on premises such as: the book that we read today (i.e. what we can buy from bookshops, churches or online etc) has a long historical narrative as to how it came to be.
Ehrman explores the histories of early Christianity and finds a story of how certain narratives won in historical disputes and the result of that is the Christianity that we understand today. As someone reading Gibbon I can definitely recall the disputes of the likes of the Arians and the Donatists, how questions of Christology, Soteriology and Mariology (not the study of an Italian plumber) reveal deep schisms of belief between people and was hardly a dry scholarly issue at the time. The history of Late Antiquity is the story of how our Christianity of today came to be.
Let’s take a bit of a step back. I like Ehrman’s work, even though I haven’t read many of the commentators he’s referring to. I’m currently pacing through DF Strauss’s Life of Jesus Critically Examined at the moment. I find this fasincation with the Historical Jesus utterly fascinating for a few reasons. One is that it shows the success of Kant’s programme on religion. If we are to take the idea of moral religion seriously we have to then consider the historicity of the character of Jesus.
There’s a divide in the so-called apologetics of today where people try to use hokey rational arguments which don’t convince someone with a background in philosophy, and other arguments on the vein of William Lane Craig or William Alston or Malcolm Platinga which applies some pretty heavy metaphysics (which is always very attractive to me) to give arguments for the existence of God. Then there’s the other side of apologetics: claim that Jesus was an Historical figure.
Back in the turn of the 20th Century this tradition might have been called ‘Liberal Theology’ or ‘Protestant Theology’. I find it astounding that Atheist/sceptics have finally caught up with 19th Century Theology in the form of Bart D. Erhman. Many of the atheists of the 2000s had arguments which were no better than Hume in the 18th Century. When it comes to critique of religion, I always thought that the powerful arguments came from Kant, who came from within the spiritual and exegetical tradition to critique the articles of Christian faith. It is one thing to convince someone who has no background or interest in understanding a religion or any religion, but it takes another to see the logical extensions of what it means to have faith and see where it leads. Kant I take it, follows the latter route in his moral philosophy. It is often said that the liberal protestant tradition has come from Kant’s programmatic statements in the Religion within the bounds of Mere Reason work. I find the argumentative strategy in Ehrman’s book refreshing, as if atheism has their own ‘Catholics’ and ‘Protestants’ of their own. As it happens, with the controversies and immense criticisms going towards people like Sam Harris and Bill Maher (on contemporary political issues) or Richard Dawkins (on his, perhaps one should refer to them as ‘social opinions’); perhaps we need a protestant movement within atheist intellectual circles to distance ourselves from their doctrines.
Destre returns from the mists to write this post