Dr. Bart Ehrman is raising significant questions about the reliability of the Bible. In an engaging way, he is questioning the credibility of Christianity. His arguments are not new, which he readily admits. Numerous Biblical scholars profoundly disagree with his findings. This site provides responses to Dr. Ehrman’s provocative conclusions.
Two comments from readers: 1) I watched the debate between Peter Williams and Bart Erhman as well as Erhman’s other presentations over Youtube. Williams arguments are persuasive but he was uncomfortably defensive in contending with a combative and skilled debater like Erhman. Erhman position is that one can accept the gospels and the New Testament writings from the theological point of view and I suppose he meant by faith but not from the rigorous analysis of historians. Would appreciate your thoughts on this.
Bart Ehrman attributes his loss of faith to his study of early manuscripts of the gospels. He shared that he grew up as a fundamentalist (note his journey from Moody Bible Institute to Wheaton College and then to Princeton seminary) who upheld a rigid understand of inerrancy. Following his rigid understanding of inerrancy, Ehrman insists that if God inspired the writers he wouldn’t have allowed scribal errors or textual variants. As such, Ehrman abandoned his faith when he was exposed to manuscript variants during his seminary studies. The basis of Ehrman’s faith couldn’t have been more flimsy or misplaced. It is certainly indefensible. Ehrman’s view of inerrancy is uncommon as it would be hard to find a conservative scholar working with biblical manuscripts and Christian origins who actually who shares Ehrman’s rigid view of inerrancy. However, unlike Ehrman, conservative scholars do not seem to be troubled by the existence of manuscript variants. Perhaps, Ehrman has other hidden reasons that led him to abandon his faith. Indeed, Ehrman continues to rely on his distorted view of inerrancy as a fig leaf to camouflage the real reason for his loss of faith which is probably a deeper problem of the heart. That he continues to stigmatize conservatives with his earlier distorted view of inerrancy suggests that it serves as a convenient strawman for him in his writings. Continue reading “Comments on Peter Williams vs Bart Ehrman Debate on the Historical Reliability of the Gospels”
The hallmark of Williams’ responses to Ehrman was his use of common sense, both in presenting his own case and in responding to Ehrman’s objections. Williams’ case for the reliability of the Gospels in this debate is based in part upon a compendium of fascinating external confirmations, such as name statistics, measurements, and topography. Pace Ehrman, these small details do constitute evidence that, as Williams says in his book Can We Trust the Gospels?, the authors knew their stuff. The small, difficult things that the evangelists get right are all the more impressive given the major upheavals in social customs and culture in Palestine, and the dispersal of the inhabitants, after the destruction of Jerusalem in AD 70…
This emphasis on details is highly relevant to Ehrman’s attempts to characterize the Gospels as unreliable because they were, he says, written at multiple removes from the events they describe and hence corrupted over time by a “telephone game” process of transmission. In making this argument Ehrman repeatedly tries to emphasize the fact that the Gospels were written down several decades after their events. Williams rightly counters by pointing out that the Gospels do not have specific dates on them and that we should look at the evidences within them of their coming from those close to the events. Even though Luke, for example, was not an eyewitness of Jesus’ ministry, it does not follow that Luke recorded stories that had been repeated many times as in the telephone game–a point Ehrman repeatedly ignores. Continue reading “Peter Williams Shows the Right Way to Debate Bart Ehrman”
Ehrman’s Equivocation and the Inerrancy of the Original Text
Peter Williams did well in his recent debate with Bart Ehrman [Unbelievable? Peter J Williams and Bart Ehrman – Are the Gospels historically reliable?] although I wish he were more aggressive and forcefully challenged Ehrman’s presuppositions of secular historiography. Yes, Ehrman is a world-class expert in textual criticism, but he is a biased secular historian pretending to write objective history of Christianity. His competency in theology certainly lags behind his expertise as a textual critic.
Evangelical theologians have not done as well in their debates with Ehrman because they allow Ehrman to dictate the terms of the debates. Ehrman always insists that he will only answer questions on history and not theology whenever his opponent raises an issue which would require value judgment (theological judgment). But in truth, Ehrman is constantly making value judgments in his interpretation of the historical data based on his secular presuppositions. His opponents should remind him of the hermeneutical principle framed by the great scholar Rudolph Bultmann that “no exegesis is without presuppositions, inasmuch as the exegete is not a tabula rasa but on the contrary, approaches the text with specific questions or with a specific way of asking questions and thus has a certain idea of the subject matter with which the text is concerned.” In reality, Ehrman is doing history with unacknowledged theological presuppositions all the time as he accepts as relevant historical data only what fits his presumed epistemological framework. Proceeding with this restrictive and skeptical mindset, it is not surprising that Ehrman excels in his role as a spoiler rather than as a scholar offering constructive history of Christian origins. Ehrman’s opponents should call his bluff to be an objective historian when they debate with him. Continue reading “Why Affirm Biblical Inerrancy and Ignore Missing Original Manuscripts and Other Errors? Part 2: Debating with Bart Ehrman”
Sadly, it is no longer a surprise for Malaysians to come across pastors and seminarians who reject the historic doctrine of biblical inerrancy. The two common reasons given for rejecting inerrancy are (1) we cannot ignore the historical errors or discrepancies found in the Bible. Examples of discrepancies include the confused sequence of events describing Jesus’ healing of blind Bartimaeus, the death of Judas, Jesus’ cleansing of the Temple and Luke’s ‘erroneous’ dating of the Roman census at the time when Quirinius was the governor of Syria etc. and (2) we do not have the original manuscripts of the Bible. All that we have today are flawed copies.
(1) Alleged historical errors
These alleged discrepancies are straw men. We may conclude that the biblical text is in error only if we can demonstrate that it is in conflict with clear and unambiguous evidence given in other reliable historical sources. However, the evidence from the extra-biblical sources remains inconclusive and its interpretation is disputed among scholars. There is no necessity to presume that the biblical sources must be in error just because we are presently unable to integrate seamlessly the biblical accounts with other historical accounts. In instances where there is controversy among scholars (e.g. the conquest of Canaan by Joshua), there is room to maintain an agnostic position in the details, pending further information gleaned from more archaeological research and historical investigation. Continue reading “Why Affirm Biblical Inerrancy and Ignore Missing Original Manuscripts and Other Errors?”
How old is the earth? The question has sparked intense debates among Christians in recent years. The issue is whether the opening chapters of Genesis teach that the earth was created a few thousand years ago (the Young-earth creation) or a few billion years ago (Ancient-earth creation). The debate can become acrimonious when there is no definite answer acceptable to both sides of the debate.
Perhaps the acrimony would be toned down if Christian apologists who are caught up in the debate acknowledge that the issue is actually of secondary significance as Christianity is faced with more serious challenges posed by influential atheistic scientists and philosophers like Richard Dawkins, Lawrence Krauss, Stephen Hawkings and Daniel Dennett who assert that God is an illusion (Re: Richard Dawkins, The God Delusion & Daniel Dennett, Breaking the Spell). Surely, it is more urgent for Christian apologists to move beyond their in-house debate on the age of the earth and develop cogent answers to defend the objective reality of God against the atheists’ strident criticisms? Continue reading “Moving Beyond Debating the Age of the Earth to Debating Scientific Naturalism”
I see a World in a grain of sand, And a Heaven in a wild flower William Blake
Time for Science Uprising
Scientists like Stephen Hawking, Richard Dawkins, Daniel Dennett and Lawrence Kraus claim that the existence of God has been discredited by new discoveries of modern science. To them, contemporary cosmology, evolution and neuroscience have demonstrated conclusively that the universe spontaneously emerged from a quantum vacuum and that human beings are nothing more than evolving complex bio-chemical machines. The idea of God is unnecessary and irrelevant to our quest for knowledge and understanding of humanity and the universe.
Richard Dawkins, the famous British atheist, famously asserts that since science works, it must be true and we must believe what it says. If Christianity clashes with science, so much the worse for Christianity. For this reason, some college students are persuaded to abandon their Christian faith once they conclude that it has been discredited by science.
The perception that science has discredited Christianity is based on two assumptions. First, the results of science are empirically verified and indubitable in contrast to the unverifiable claims of Christianity. Second, Christianity not only lacks explanatory power; it is in conflict with the empirical findings of science. For example, God becomes redundant once evolution explains the origins of species and inflationary cosmology explains the origin of the multiverse. We are reminded of the famous incident when Napoleon Bonaparte questioned Pierre Laplace why his large book on cosmology never mentioned the Creator, to which Laplace retorted, “I had no need of that hypothesis.”
Critical Integration From a Christian Perspective
Our approach to integrating science and Christian faith should be characterized by intellectual integrity and passion. This does not imply that non-Christians do not share these qualities. I am only pointing out that Christians ought to display these qualities as a distinctive of their faith. Arthur Holmes explains,
The Christian believes that in all that she does intellectually, socially or artistically, she is handling God’s creation and that is sacred. . . . The scholar’s love of truth becomes an expression of love of God, just as the citizen’s love of justice in society can be an expression of hunger for righteousness, and the artist’s love for the creative and the beautiful expresses love for the Creator”[Arthur Holmes, Idea of Christian College (Eerdmans, 1987), p. 48]
A Review of John Horgan, The End Of Science: Facing the Limits of Knowledge in the Twilight of the Scientific Age (Basic Books, 1996, 2015)
My grandfather preached the good news of the Bible
My father preached the good news of Socialism
I preach the good news of Science
The above slogan once seemed eminently reasonable since science has delivered unparalleled knowledge and technology to create modern civilisation. However, in recent years there has been increasing suspicion that science may be serving its profound knowledge in a poisoned chalice. Science creates more problems than it solves – problems all too familiar in the form of environmental disasters and weapons of mass destruction.
Perhaps many scientists remain blissfully unaware, if not indifferent, to this deep unease. After all, the prevailing image of the scientist is someone dressed in white clinical apparel working quietly in sanitised labs, oblivious to the hassles and tensions of life outside. But, we wonder, how can the dull routines of the lab, such as cleaning test tubes and animal cages, sustain the motivation for scientific research in the face of increasing doubts and criticisms? John Horgan, a senior writer for Scientific American and author of the book The End of Science, exploits his literary expertise effectively to offer vivid introductions and personal insights into the aspirations, audacity and hubris of some of the major icons of the scientific pantheon: Richard Dawkins, Francis Crick, Murray Gell-Mann, Stephen J. Gould, Roger Penrose and Ilaya Prigogine. Continue reading “Facing Up to the End of Science – Science & Christianity: Part 4/6”