Bart Ehrman Quotes
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Books were at the very heart of the Christian religion—unlike other religions of the empire—from the very beginning. Books recounted the stories of Jesus and his apostles that Christians told and retold; books provided Christians with instruction in what to believe and how to live their lives; books bound together geographically separated communities into one universal church; books supported Christians in their times of persecution and gave them models of faithfulness to emulate in the face of torture and death; books provided not just good advice but correct doctrine, warning against the false teachings of others and urging the acceptance of orthodox beliefs; books allowed Christians to know the true meaning of other writings, giving guidance in what to think, how to worship, how to behave. Books were completely central to the life of the early Christians.
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People—wondered why such miracles no longer happened. Augustine had a witty response: “I might, indeed, reply that miracles were necessary before the world believed, in order that it might believe. And whoever now-a-days demands to see prodigies that he may believe, is himself a great prodigy, because he does not believe, though the whole world does.
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Scholars have long recognized that Luke himself wrote these speeches—they are not the speeches that these apostles really delivered at one time or another. Luke is writing decades after the events he narrates, and no one at the time was taking notes.
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The idea that Jesus rose on the 'third day' was originally a theological construct, not a historical piece of information.
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Nero did not, technically speaking, prosecute Christians for being Christian. He executed them for committing arson. True, they probably were not guilty, but that was the charge. Being a Christian was not punishable, but setting fire to Rome was. Nero’s persecution was localized. It involved only the city of Rome. Nothing indicates that Christians elsewhere in the empire suffered any consequences. Even more significant, it appears that none of Nero’s successors down to Trajan (ruled 98–117 CE) persecuted Christians. Between Nero in 64 CE and Marcus Aurelius in 177 CE, the only mention of an emperor’s intervention in Christian affairs, apart from the episode involving Trajan found in Pliny’s letters, is a letter from the emperor Hadrian that gives instructions to a local governor to conduct his trials against the Christians fairly.
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As time goes on, thing do get made up.
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But the message was not only for Jews. It was for all people, Jew and gentile. And it came to gentiles apart from observing the Jewish law. Thus, to be members of God’s covenantal people, it was not necessary for gentiles to become Jews. They did not need to be circumcised, observe the Sabbath, keep kosher, or follow any of the other prescriptions of the law. They needed only to believe in the death and resurrection of the messiah Jesus. This was an earth-shattering realization for Paul.
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In terms of the historical record, I should also point out that there is no account in any ancient source whatsoever about King Herod slaughtering children in or around Bethlehem, or anyplace else. No other author, biblical or otherwise, mentions this event. Is it, like John's account of Jesus' death, a detail made up by Matthew in order to make some kind of theological point?
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The approach taken to the Bible in almost all Protestant (and now Catholic) mainline seminaries is what is called the “historical-critical” method. It is completely different from the “devotional” approach to the Bible one learns in church. The devotional approach to the Bible is concerned about what the Bible has to say—especially what it has to say to me personally or to my society. What does the Bible tell me about God? Christ? The church? My relation to the world? What does it tell me about what to believe? About how to act? About social responsibilities? How can the Bible help make me closer to God? How does it help me to live?
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We have no writings from them, or writings of any kind, in fact, from the first two decades of the Christian movement.
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It took at least three hundred years of debate before the question of the canon even began to reach closure. The decisions that were eventually made were not handed down from on high, and they did not come right away. The canon was the result of a slow and often painful process, in which lots of disagreements were aired and different points of view came to be expressed, debated, accepted, and suppressed.
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Sometimes Christian apologists say there are only three options to who Jesus was: a liar, a lunatic or the Lord. But there could be a fourth option - legend.
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God was saving this world. He had destroyed the power of sin by the death of Jesus; he had destroyed the power of death by the resurrection of Jesus; and he would destroy the power of evil by the return of Jesus.
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I think the evidence is just so overwhelming that Jesus existed, that it's silly to talk about him not existing. I don't know anyone who is a responsible historian, who is actually trained in the historical method, or anybody who is a biblical scholar who does this for a living, who gives any credence at all to any of this.
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It turns out that Jesus is not the good shepherd of the stained glass window of mark, he gets angry several times, he is somebody you don't want to mess with, he is powerful, he gets irritated.
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This oldest Christology of all may be found in the preliterary traditions in Paul and the book of Acts, but it is not the view presented in any of the Gospels. Instead, as we will see at greater length, the oldest Gospel, Mark, seems to assume that it was at his baptism that Jesus became the Son of God; the next Gospels, Matthew and Luke, indicate that Jesus became the Son of God when he was born; and the last Gospel, John, presents Jesus as the Son of God from before creation.
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Some scribes did not even care how they spell the words, sometimes you'll be reading a manuscript and you have the same word within a few lines and the word will be spelled three different ways!
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1a Christ died 2a For our sins 3a In accordance with the scriptures 4a And he was buried. 1b Christ was raised 2b On the third day 3b In accordance with the scriptures 4b And he appeared to Cephas.
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One of my favorite apparent discrepancies—I read John for years without realizing how strange this one is—comes in Jesus’ “Farewell Discourse,” the last address that Jesus delivers to his disciples, at his last meal with them, which takes up all of chapters 13 to 17 in the Gospel according to John. In John 13:36, Peter says to Jesus, “Lord, where are you going?” A few verses later Thomas says, “Lord, we do not know where you are going” (John 14:5). And then, a few minutes later, at the same meal, Jesus upbraids his disciples, saying, “Now I am going to the one who sent me, yet none of you asks me, ‘Where are you going?’” (John 16:5). Either Jesus had a very short attention span or there is something strange going on with the sources for these chapters, creating an odd kind of disconnect.
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On the latter point, it was sometimes noted that Christians gathered together under the cloak of darkness, calling one another "brother" and "sister" and greeting one another with kisses; they were said to worship their god by eating the flesh and drinking the blood of the Son of God. What was one to make of such practices? If you can imagine the worst, you won't be far off. Pagan opponents claimed that Christians engaged in ritual incest (sexual acts with brothers and sisters), infanticide (killing the Son), and cannibalism (eating his flesh and drinking his blood). These charges may seem incredible today, but in a society that respected decency and openness, they were widely accepted. Christians were perceived as a nefarious lot.
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The Bible is filled with discrepancies, many of them irreconcilable contradictions. Moses did not write the Pentateuch (the first five books of the Old Testament) and Matthew, Mark, Luke, and John did not write the Gospels. There are other books that did not make it into the Bible that at one time or another were considered canonical—other Gospels, for example, allegedly written by Jesus’ followers Peter, Thomas, and Mary. The Exodus probably did not happen as described in the Old Testament. The conquest of the Promised Land is probably based on legend. The Gospels are at odds on numerous points and contain nonhistorical material. It is hard to know whether Moses ever existed and what, exactly, the historical Jesus taught. The historical narratives of the Old Testament are filled with legendary fabrications and the book of Acts in the New Testament contains historically unreliable information about the life and teachings of Paul. Many of the books of the New Testament are pseudonymous—written not by the apostles but by later writers claiming to be apostles. The list goes on.
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Such human passions as sexual desire and lust were regularly deemed completely unsuitable for the God of Israel. Anger and wrath, yes; sexual love, no.
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Justin alludes to his conversion, indicating that originally it was Christians’ martyrdom that showed him they deserved to be believed.34 They were willing to die for what they held dear. Of how many people can that be said? Or, to put it differently, how many martyrs for Zeus do we hear about?
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In some ways, though, Judaism was distinctive. All other religions in the empire were polytheistic—acknowledging and worshiping many gods of all sorts and functions: great gods of the state, lesser gods of various locales, gods who oversaw different aspects of human birth, life, and death. Judaism, on the other hand, was monotheistic; Jews insisted on worshiping only the one God of their ancestors, the God who, they maintained, had created this world, controlled this world, and alone provided what was needed for his people. According to Jewish tradition, this one all-powerful God had called Israel to be his special people and had promised to protect and defend them in exchange for their absolute devotion to him and him alone. The Jewish people, it was believed, had a “covenant” with this God, an agreement that they would be uniquely his as he was uniquely theirs. Only this one God was to be worshiped and obeyed; so, too, there was only one Temple, unlike in the polytheistic religions of the day in which, for example, there could be any number of temples to a god like Zeus. To be sure, Jews could worship God anywhere they lived, but they could perform their religious obligations of sacrifice to God only at the Temple in Jerusalem.