Beth: Deconstruction from the Moral Majority

Deconstruction, Dones, End Times, ExVangelical, Podcast, Politics, Spiritual But Not Religious
Listen on Apple Podcasts

This week’s guest is Beth. Beth grew up in a fundamentalist Christian home that revered James Dobson, Jerry Falwell and all those who created the “Moral Majority.” Her father was a pastor whose sermons centered on the End Times and protecting their families from the “shifting culture,” (read: all the movements happening in the 60’s and 70’s). 

As a teen, she lived a double life, keeping plenty of secrets from her parents. However, as a young adult, followed all the rules with the expectation that the “umbrella of God’s protection” would take care of her. It didn’t.

It took decades of trying to do what was “right” and watching the promises of the Church come to naught before she finally took the leap out of Christianity. She now identifies as SBNR—spiritual but not religious. Beth is now able to trust her own judgment and make decisions that are best for her. No “umbrella of protection” needed. 

Recommendations

Podcasts

Do Hard Things with Glennon Doyle

Indoctrination

Trust Me

A Little Bit Culty

Straight White American Jesus

Books

Untamed by Glennon Doyle

Leaving the Fold by Marlene Winnell

Any book by Anne Lamott

Shameless by Nadia Bolz Weber

You are Your Own by Jamie Lee Finch

Interact

Join the Deconversion Anonymous Facebook group!

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Support the podcast
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Deconversion
https://gracefulatheist.com/2017/12/03/deconversion-how-to/

Secular Grace
https://gracefulatheist.com/2016/10/21/secular-grace/

Attribution

“Waves” track written and produced by Makaih Beats

Transcript

NOTE: This transcript is AI produced (otter.ai) and likely has many mistakes. It is provided as rough guide to the audio conversation.

David Ames  0:11  
This is the graceful atheist podcast United studios Podcast Network. Welcome. Welcome. Welcome to the graceful atheist podcast. My name is David and I are trying to be the graceful atheist. Please consider reading and reviewing the podcast on the Apple podcast store, rate the podcast on Spotify, and subscribe to the podcast wherever you are listening. We have our merchandise store on T public where you can get your graceful atheist and secular Grace themed items. The link will be in the show notes. If you're in the middle of doubt, deconstruction, the dark night of the soul, you do not have to do it alone. Join our private Facebook group deconversion anonymous and become a part of the community. You can find us at facebook.com/groups/deconversion. Special thanks to Mike T for editing today's show. On today's show, or lean interviews, today's guest Beth Beth grew up during the time of the Moral Majority. She was a PK. She went through a quote unquote rebellious period during her youth, but came back to the church to try to do everything right. It wasn't until decades later that she was able to deconstruct her faith and experience the freedom on the other side. Here is our Lean interviewing Beth.

Unknown Speaker 1:43
Beth, welcome to the graceful atheist podcast.

Beth 1:46
Thank you very much. I'm really happy to be here. Yes,

Arline 1:49
I'm excited to hear your story. You and I've chatted a little bit through the deconversion anonymous Facebook group. And yeah, I'm glad to get to hear your whole story. So we usually begin, just tell us about the religious environment that you grew up in. Okay,

Beth 2:05
well, I was born into a pastor's home and independent fundamental Baptist pastor's home. Oh, wow. And so it's all I ever really knew. And I'm the third of four children. I'm very extroverted came to the planet very curious, asking lots and lots of questions. I was born in a small town in central Florida. But in 1959, my dad took a pastoral calling to an Independent Baptist Church in the Atlanta area. Okay, so he was the pastor of that church, if you can believe it in this day and age, for 44 years. Wow. It relocated three different times in the Atlanta area. But it was always in that area. So the landscape of my childhood was just centered on the church, and our version of Christianity. My dad networked with other Independent Baptist pastors in the Atlanta area in the 1960s. Most of those people were Bob Jones University graduates. And quite frankly, anyone who had any connection to BJ you was just considered auto approved. That was the that was just the gold standard for the fundamental Baptists at that time. And so he basically took his cues on the way we should all be living our lives on the sermons he preached from Bob Jones University from Jerry Falwell, who kind of came to prominence in the 70s. And you know, he eventually started the Moral Majority. And then James Dobson came out with his, you know, parenting books, strong willed child, which I was considered to be, and I'm sure my parents were not wrong about that. Just to be honest, but in his preaching, the sermons were a lot about protecting your families from the shifting culture, and you know, kind of railing about things in politics. And there were a lot of sermons on Hell, the evils of rock and roll communism and the Red Scare, teaching about in times, you know, lots of scary sermons from the book of Revelation. And we were taught that the second coming of Christ would be at any moment. So the most important thing that you could do was to speak to every single person you encountered whether you they were a total stranger or not, and say to them, if you died tonight, do you know if you would go to heaven? And if not, I'll tell you how you can be sure if that and that was the way people in my church were taught to be. And even though I was extroverted and loved people, I always felt embarrassed to do that it felt really intrusive to me. It was difficult for me to get on board with that. And, you know, I questioned everything. And it really was not appreciated. I was in public schools up through the seventh grade before our parents started putting us in private Christian schools. So in our home, and in our church, you know, there were very strict rules around our behavior, the way we could talk, that way we could dress the media we could consume, and we were never really taught any type of boundaries, or self awareness, other than the fact that be aware, you're very simple. That, you know, yeah, that that's what the self awareness was, was all I'm focused on. So I was saved, and baptized by the age of five. So I guess I had a really long list of sins by that. I

Arline 6:04
know, right? Like little children have no concept of Oh, my heavens.

Beth 6:09
Yeah. Yeah, you know, like talking back to your mothering, and having to get a spanking, those were the deep sins from those times. And that Independent Baptist church movement was really growing in the southeast at the time. And that was also during the rise of the civil rights movement, the women's movement, the anti war movements. And so because of all those things, being in the news, we did as a church and a family, a lot of othering of people who just weren't like us. And the whole tone of that really lacked compassion, and you know, just about for anyone who was different than us. And for me, I was just fascinated by other people who weren't like us. You know, so like, occasionally in elementary school, if that got to go to a friend's home, or go to a sleepover or something like that, with a family that wasn't like ours, I was just fascinated, and love to see that, oh, they don't go to church. But wow, they're the nicest sweetest people. And that was just very curious to me. I thought that's very, very interesting. And then when in when I got into the 70s, and became a teenager, all of those strict rules were harder and harder to deal with.

Beth 7:28
Yes, I imagine you were there, my dad was so big on trying to keep us from watching the wrong things on TV, that back then when my mother would go get the weekly groceries, she would buy that little TV Guide magazine. And it would tell you a little synopsis of all the shows that are going to be on the major networks for the next week. And she would hand it to him when she got home from the grocery store. He would take out a ballpoint pen, sit down, flip through it, read every synopsis and write the word no, very large. The process. And that's how we knew when we turned on the TV and we picked up the TV Guide. What we could and mostly could not watch.

Arline 8:14
I was gonna say he picks no instead of like, here are the things you can watch. It's here the lot. Yeah,

Beth 8:21
exactly. Yeah, yeah, it was definitely all about that. That's for sure. And also to there was this pressure that because we weren't a preacher's children, then we were being watched by everyone in the church. And you know, when you're an adolescent, that is just the worst. Feeling, you know, it's you must be a good testimony. You know, you can't embarrass your dad, you can't embarrass the church.

So we're along the way. And they're Bill Gothard. You know, he came to the fore, and his first conferences in those early 70s. It wasn't called IBLP. Yet, it was called the Institute in basic youth conflicts. That's what it started as, uh huh. And he came to Atlanta, and he did these big conferences, I think down at the Civic Center, if I recall correctly, so there were lots and lots of conservative churches in the area that came to hear him speak and I was made to go to two of those conferences as a teenager. And, and the the main thing I remember was all that emphasis on the authority structure of the umbrella protection. Yes, yeah, that's covered in shiny happy people on Amazon Prime about the IBLP called, so everything about that was authoritarian. It was misogynistic and It just reiterated, like the conditioning I had from birth that as a female, because I was female, it was just my place to submit and, and stay in my place. And then I would be safe and all would be well in my world. So I was never prepared for anything else. As as a female, my sister and I were not taught how to manage finances. We were not taught to be ambitious about anything, you know, hopes and dreams, because that was already laid out for us in the Bible as to what our place was going to be. We were told that if we did go to college, the only purpose would be to find a husband and you didn't even have to worry about graduating. It's just all about finding someone to marry. Because it's that person's job to take care of you. Yes. You know that you don't really need your own agency. That that's that's just a bridge too far. Oh, wow. Yeah. So basically, I did what a lot of teenagers do, and oppressive situations, I just lived a double life. You know, I sang in the choir on Sundays and top children's church, but I was sneaking out of my parents house in the middle of the night to be with my friends. I was looking for all kinds of ways to get around the rules. I basically took the list of things they told me I could not do and I just made it my to do list. Yeah, and I basically checked off every box before I was 18. All right, there you go. Hey, they they put it on a list?

Arline 11:32
Yeah. And that's the thing. That's the whole thing with like, the forbidden fruit when you literally say here, here is a church tree that I'm going to sit in the middle of a garden and then tell you not to eat that tree. That's like parenting 101. You don't? You don't do that. Yeah, that's right.

Beth 11:47
That's right. So as a result of that, when I was 17, and in between my junior and senior years of high school, I got kicked out of my Christian high school. Oh, wow. I remember along with, along with, with two boys that I had actually run away with to Colorado one summer. Oh, wow. Yeah. While my parents were ironically, at a youth ministry, preaching to teenagers. Oh, wow. Yes. Yes. And yes, it did get their attention. I imagine it did. Yeah. And when when we were found, and I was retrieved, you know, wasn't 18 yet. And because I, I messed up my senior year of high school, I basically was told that, you know, they had to watch me all the time. I had to finish my senior year of high school through back then, you know, there was no online thing. So you had to do that through like, a through the snail mail, correspondence school. Take your classes. So I did that. So I finished my senior year in three months in the fall of 1973. So my parents told me that because I was going to graduate by Christmas time that I had to go to a Christian college in January of 74. And they first said, our first choice for you is Bob Jones. And I busted out laughing and said, I won't last three days. And, and they and they knew it. They knew that. And then my dad found out about this very small, independent Bible believing College in Florida, that a pastor friend of his was on the board of and he asked me if I would be willing to go there. And I said, Yes, because I was just in anywhere but here mode. Yeah. Yeah. So that's what I did. And honestly, it was just so good to be away from all of that drama and scandal that I had caused. And, and and so, you know, I really did enjoy my time in college. I really did. Yeah, yeah, I did enjoy that. I did actually graduate. But I also did meet my first husband there. And yeah, he he kind of like you. He didn't grow up as a Christian. But he did come to faith when he was in college living overseas, and so that's why he came to a Christian college.

So we ended up getting married and starting her family. You know, we had three children born very close together in the early 80s. So they were super busy years and my husband was actually working at our alma mater at that Christian college while he was getting advanced degrees, a masters and a PhD and And, and because I was running a household and have three little kids, I just did part time jobs as I could. And I shuffled them around and ran the home, and we were very active in the church, and you know, how you want your kids in the program since that, so that becomes your social life, you know, becomes your whole life. And, and so we did that, where he worked, they did not pay well at all. So we, we really struggled financially, and it was just a constant source of stress. And, you know, I was always praying, you know, and doubling down on all of that, you know, that, Oh, I knew God would take care of us all of that, but it was just so hard. And as he added to his education, you know, you should make more money based on that. Right. And it just was not happening to the level that it would have, you know, outside of it being a small ministry. And, you know, as our children get a little older, you know, our, in our marriage, we started having conflicts over our parenting styles. And in his work environment, at that Christian College, which it no longer exists, the school went out of business several years ago. The leadership had changed over. And a couple of I call them Bo Joe's Bob Jones students. Were running it. And yeah, there was some, yeah, it just the way that they work, they were just harsh. They were harsh. And, and they didn't seem to care that much about how little all these people with young families were getting paid. And but that was somehow supposed to be spiritual, because this was God's work, and all your rewards will be in another life. There

Arline 16:49
you go. They don't have to tell you a whole lot, because this isn't what this is about. This is about serving the kingdom. And yeah, yep.

Beth 16:57
Yep, that's exactly what it was like. And so you know, I just kept thinking, well, we're doing this for God. And you know, so it's almost like a magical thinking is going on. After a while in your brain. You know, that you think that prayer, and just, oh, maybe I just need to go to another Bible study. read another book. Yeah.

Arline 17:15
All of that. I mean, what are their options? They don't give you any other options. It's just getting the word pray, being community, getting the word pray and being community. There's they don't give you anything else. Fasting? Sometimes. Yeah.

Beth 17:28
Yeah. I mean, that's just the way it was. And then when the early 2000s, rolled around, he left his job there. And he got a very well deserved position in a secular college. And I was so glad to see that. And with our kids who were now all living away at college, I thought we might be able to reset our relationship, you know, just have a different time. But that was not going to be, which was such a shock to me. Oh, no. And I was absolutely stunned, you know, by the fact that he told me that he just didn't want to be married anymore. And I'm sorry, you know, at a time when you know, and so it was just really shocking. And, you know, the fight flight, freeze fawn reactions to trauma. I'm a freezer. Yeah. And I just stand when it comes to trauma. And yeah, I was just stunned because I didn't know how I was going to live my life. Because, you know, I thought there was this story that I can see the end of Yep. Of how things were going to go. Now, he did agree to go with me to a Christian therapist. Honestly, I think that therapists let it let us go to therapy too long. Like, I think he probably could tell in the first few sessions that there was no way we were staying together. Yeah. But, but part of it too, was me digging in. I just would not accept the D word. You know, I just It wouldn't go inside my brain. And there was in the Christian circles we were in that was a huge shame to go through a divorce, man. That was considered a big deal. So anyway, unanswered prayers again, right. So these were the cognitive dissonances. Right, that were happening along the way. And, and probably the biggest thing about me for the divorce at the time, because of the circles we were in, I just felt like a failure. And I felt like a cliche, you know, the midlife crisis happened. Ah, I say, yeah, right. Right. Cuz I was around 48. At that time, I should say we were

we did divorce. And I found myself on my own was something I'd never thought would happen to me. And, you know, I was just grieving I was facing You know, oh, it's up to me what I do next? Oh, wait a minute, God, God, I'm sure God's gonna be in there with me. And we're gonna do this together, you know. And so, I stayed in church, you know, I mean, I had doubts about all of this, but it was just all inside of me, you know, that I was holding inside. And we had been a really visible family in our church, there was a church of about 1500 people. And I thought I had 1500 friends, you know. But basically, what I found out was that I have maybe five left from that church. It was so weird to come to that realization about that. Yeah, that if everything's going great. Yes, you're, you're, you're in the in crowd. Right? That is definitely the way it felt to me. So I started looking for another church. And I found this little Presbyterian Church USA, in our town. And I slipped in there one Sunday on the back row. And the the service was, it was a progressive Church, which I wasn't used to, but the whole service was so refreshing. And I thought to myself, Oh, I'll never be in leadership in church again, because I've got the big D up on the shoulder, you know. But as I kept going and meeting people, I found out that the current interim pastor had been divorced. And I'm like, say what? Oh, wow. Yeah. Rebels? Oh, oh, oh, yeah. I mean, I was just and then women were behind the pulpit to participating. And it was such a shock to my system. And I was like, wow, this is incredible. So as that got to know people, and they found out my background, they were like, you know, you should be tapped to be an elder and the short story is they, they really kind of put me up on spiritual crutches. Really lovely people. And they did, you know, affirm my gifts and, and I decided to become an elder in the Presbyterian Church, USA. And I did that, and it just felt good to me. All of that was good to me. And, you know, nobody there saw me as damaged. You know, yeah, the way that I did the way that I had felt they were wonderful. And I wished I had stayed there. But what happened was some, some college friends of mine told me that a new church had started in the area. It was a P with a PC, a pastor. So the Presbyterian Church in America is a much more conservative. They're a break off from the PC.

Arline 22:40
Yeah, we were part of that. And we learned, because we were PCA. You had to learn how the bad PCUSA people had had gone rogue and believed all this crazy stuff. But we were the true church. And the conservative. Oh, yeah. So I'm familiar with the, a little bit of that.

Beth 22:57
Yeah. Yeah. So that's really, really, yeah, it was interesting. And I really was taken with the new young pastor of that church, I got really involved. And I actually ended up leaving my PCUSA church to go be a part of that little Turk. So that was kind of interesting. But I did meet lovely people there. It was an interesting experience. But I think it kind of held me back from broadening my horizons, because I made that decision.

Over time, you know, after I helped my youngest child who had graduated from from college to move to San Francisco to start her career, when I came home, from that trip, you know, I was just feeling very alone, you know, in spite of the fact that I was working, and I have my church friends, and you know, and then kind of a perfect storm started to form that I completely misread. So basically, what happened was an old friend from my Christian High School, contacted me and said, Oh, do you remember this mutual friend of ours from high school? Well, he's also divorced. Would you like me to connect? You know, you too. And the short story is, I said, Yes, sure. Why not? You know, so I started talking to that guy, and emailing and then talking on the phone, and then he came to see me and we started dating and our relationship moved very, very quickly. And we seemed very, very compatible. And instead of doing my due diligence about him, I really rushed into it because I'm thinking, God's answer my prayers. He's open this door, and it's my turn for happiness. And of course now I know that's just you know, all those chemicals in you that high you get from a new

Arline 24:54
love relationship in a new relationship energy. Yep, exactly.

Beth 24:58
That's exactly what it was some apart, but I kept thinking, you know, like, he seemed to be so compatible spiritually. We were praying together. We were reading Scripture together, we, because we had known each other when we were younger, we remembered each other's families, he didn't seem to be a stranger. You know, it's that kind of situation. And so I married him with, you know, after not, not a lot of time, just few months. And, like, for six years, I was with someone who actually had very serious mental health issues. And, and they presented very gradually. And so there were like, lows, you know, and then highs, and the lows, and then highs. And so I thought the highs were from my prayers, those were my answer prayers, when things when things would get better along the way. And, you know, he had a lot of things he had been hiding from me about his past. And so I would get information in a slow drip. Sometimes it was things that would come in the mail to him, or some phone call he got where he kind of had to tell me stuff. And it took a while to figure it out. But I discovered he had a he had a criminal past for domestic violence. Oh. And it was just such a shock. And I so I felt very embarrassed. I felt stupid, I felt ashamed. You know, that I gone into this marriage that I had rushed in. And then I'm thinking, oh, wait a minute, God, this was supposed to be a God thing. What's going on here? And so I did what I usually do when I feel traumatized, I kind of froze, I kind of felt paralyzed. And I just doubled down on my prayer. Like, I thought that would be a shield. That was, you know, going to protect me, you know, from it. And, you know, it ended after a very threatening encounter with him, where for my own safety, I had to sneak out and stay with some friends. But while I was did that a couple of days later, he died in our home by suicide. Oh, oh, gosh. Yeah. So you talk about wondering where God was? Yes, exactly. Yeah.

Arline 27:19
Like all all the praying and the waiting and the wandering, and then a traumatic event like that happening. And it's all the questions, you have all the questions. Yeah.

Beth 27:29
And then, of course, I stayed in freeze, because that was a whole new level. It was, it was such, it was such a shock. It was so awful to deal with, it happened in the home we shared. Thankfully, I was with friends. So I wasn't the person who actually discovered, you know, him. It was my friend who told me to go outside when he discovered him. And so it was really, really tough. And, you know, I did get to have some therapy sessions after that about grief and so forth. But I mainly just did what I usually do and just kept going, working. I'm very task oriented. You know, just trying to get my bearings again, in life after going through all of that, and just also was questioning myself like, How in the world did I get here? How to get this situation? Yeah. Yeah, it was really rough. And then I started having strange physical symptoms of a almost feeling paralyzed. I actually landed me in an ER when I got to where I currently stand. And basically, it was my body holding trauma. Yeah, unprocessed trauma. And thankfully, the emergency room I went to it didn't take that long for the doctors and nurses to figure that out. That that's what was going on with me. So, a real a real beginning of healing came for me when I stopped attending church entirely. And I realized, Sunday's Sundays are wonderful, right? I had spent literally my entire life never having just a Sunday for how I wanted to spend it. And so I just got back into my body is what I did, I rested a lot. I went to yoga, all the more I started meditating, you know, I started to then not feel as slowly because I was like, Oh, I'm here for me. Oh, I started enjoying my own company. Yes. And I realized that the relationship that I had neglected my entire life was the one with me.

Arline 29:46
Because you're taught from the time that you're a little bit, especially as a female, you need a man to take care of you and do this for you and do that for you. And, and there's no relationship with yourself. I haven't thought of it that way. Yeah, exactly, yeah. Yeah,

Beth 30:01
yeah, I'm like, I'm actually a person with her own thoughts, needs, wants all of that. And I just started feeling more alive with that realization, and realizing that I had my own inner wisdom, that I've always been intuitive. And, you know, that's why I kind of identify as spiritual because I've always gotten vibes about other people. But I wasn't that great with knowing what my own vibes were. Yeah, which was, which was kind of interesting. But I was just grateful to be alive and to be able to feel safe again. And so I just embraced the personal agency over my life, and felt so free. So I prioritize the relationship with me and I have vowed to never abandon her again. Oh, yeah. And it's, it's been amazing. And I've also had just learned how to set boundaries, because I cannot make that vow to myself if I don't set boundaries.

So I realized I had a dream I had filed way in my brain that someday I wanted to move to Northern California, and live near my daughter in her family. And so I realized, why not? Yeah, so I relocated here six and a half years ago, and I absolutely love it. I haven't, I've never looked back. I've never regretted it. I'm far away from all the rest of my, my family, who all live in the east, but, but this is a place I belong. And I think about it every day, there's so much natural beauty, I love hiking. I love walking I love. I mean, there's such diversity out here among people, people from all over the world. And it's so fun to hear people's stories and build relationships. It's just really an incredible joy. So I'm grateful for my three great kids and my grandchildren. I also have a really good relationship with my first husband. Oh, good. So I don't like to call him my ex, I actually refer to him as my husband. And, you know, he and I are really good friends. I mean, we have a lot of history, right? That goes back to our, our 20s. And we share children and grandchildren. So I'm very grateful that you know, in that sense, we are still a family. It took a lot of doing to get there in my heart, but I got there. And it's been a good thing for our whole family. And then the online communities have been great between podcasts. And like, I'm not a person who posts a lot online. But I'm more stalking on Facebook, even in our deconversion group. I do more reading, they're responding. And I love that I love that opportunity to do that. And so I would say my, my deconstruction could be described as death by 1000 cuts. You know, over time it came became very clear to me that you know, very little in life can be reduced to the binary of any kite that's good or bad, right or wrong. Instead, everything is nuanced and complex, right? Yeah, I mean, so curiosity and ambiguity and just observing, I mean, and letting things be what they are. It's a much more peaceful way to live. And so I'm much less anxious than I used to be. And just more open, and the stories of other people endlessly fascinate me, which is why I absolutely love podcasts like gap, for sure. So I get, you know, I don't like labels, but I guess I am an SB nr spiritual but not religious. Yeah, I don't attend church, although I work for one. I work for a very progressive PCUSA church support staff. And I actually love what they do in social justice, and in the communities out here. They're great, very, very inclusive in every way. It's just a joy to watch that. I have very supportive and loving relationships with some of my nieces and nephews who have D converted. And I treasure our conversations because I can have different conversations with them than they can have with other family

Arline 34:35
members. That makes sense. Absolutely. Yeah. Yeah.

Beth 34:39
And so my other my siblings are all still, you know, practicing Christianity. And so it's just not a topic any of us ever talks about with one another. Although I'm sure they all talk about me because I've always been in the one in the family who thought otherwise. So like, like when Sharon announced at the age of 60, she was moving to California, I'm sure they all rolled their eyes and said, and who else would do that? And our family? Just staying on brand. I love it. I love it. Yes. So I do want to say that I can't help realizing that over the past few years, it's become super obvious to me, that those that are bent on destroying our democracy, and forcing Christian beliefs on all people are actually a product of the past two generations of evangelicals, especially those of the fundamentalist tight. Yeah, that makes sense. And as I've seen that happening, and unfolding, you know, I didn't see that one coming. I really didn't. Because, you know, back then it seemed fringe. And now it's moved into the mainstream. And so I just thought it would say that, because it's, it's quite startling to me, that that is happening right now. And that it's related to how I was raised.

Arline 35:58
Yeah. Right. Because before the internet, yeah. You know, well, I grew up a generation below you. And it's like, I didn't grow up in the church. So I didn't see all of that. Now, I did still see that because I grew up in the south of the United States. I saw that just cultural version of, you know, patriarchy, white supremacy, all those kinds of things. Like it was just part of our culture. But yeah, seeing now, like, the House of Representatives, like just different people that are that have so much power, so much power, that a long time ago, long time ago, I would have thought, okay, these people are just crazy people that go to my parents to my cousin's church, my parents church, and now it's like, no, these are their children, or these are those same people. And they have power and money and in very, very, they can harm entire groups of people. And it's yeah, it's scary. And like you said, it's a product of those generations. Many generations. It

Beth 37:01
is. Yeah, I mean, they found out that if they played the long game, it was gonna pay off some day. And that's this is this is what's happened. It was the long them playing the long game, and hanging in there and digging in and and indoctrinating their children and the next generation indoctrinating their children.

I wanted to mention a couple of quotes that I really love. One of them is from the late David, Boeing. Religion is for people who fear hell, spirituality is for people who've already been there.

Arline 37:44
Oh, that's interesting. I like that. I have mixed emotions about the word spirituality, but I can see what he's saying. Yeah,

Beth 37:52
yeah. Yeah. I find it. I mean, that was very resonant. For me. It was something I read online, and I went, wow. And then I know that you and I both. I know you love Mary Oliver. Yes. As do I. And of course, I do love the question. What will you do with your one wild and precious life? Because this is it. This is all we get? Yeah, it's our shot. Yeah. And I believe that and so I want to make the most of it,

Arline 38:20
right. Yes. So yeah, so what does spirituality look for look like for you? Like, what does that look for? For you?

Beth 38:28
For me, it looks like loving kindness. It looks like being open and listening to others and just sitting with being holding space for people to hear their stories. I love it. Yeah, I and, you know, I mean, I I delved a little bit. I mean, I'm, I'm a little hippie dippie. You know, yeah, she's got white sage, she burned some times and crystals that I just love looking at and holding in my hand. Yeah, I don't really think they have powers, but they are of the earth and we are of the earth. So

Arline 39:05
who knows, it's all connected. We're all connected in some kind of, it doesn't have to be supernatural way. But like, I don't know how to, I don't know, science well enough to articulate things like that. But it's like, if, if bad things happen to the insects, us way up here thinking we're above all the rest of the animals will be affected. Like if stuff happens to the soil and stuff happen. I mean, we're just, we're so much more connected than we realize. And you have scientists who make it sound very intellectual. And that's awesome. Please be intellectual. And then you have people that that are called, like, woowoo. But it's like, I don't want to say they're saying the same things. Because you're not saying the same things. And at the same time, we're still all interconnected. And like, I don't know, I don't know. I can't articulate it very well. But, but I understand what you're saying. Yeah, we

Beth 39:56
came from the earth and we're going back to it nobody just getting out of here alive. That just that yeah, that is that is just a fact. And so, you know, I've obviously got more runway behind me than I have ahead of me. So I want to make the most of, of all that is ahead of me. And, and I'm just very grateful to be you know where I am at this point on my journey. Yeah, it's been an interesting one. Yeah. So thank you so much. Yes.

Arline 40:30
Thank you for being willing to tell your story. I have a couple more questions. You mentioned hiking and walking and being able to nature how what any other things that just bring all and wonder and those kinds of experiences for you?

Beth 40:46
Well, I absolutely love reading. And I love documentaries, you know? Oh, yes. Yes. It's really kind of a weird spectrum with me, because I like for example, I can really get into true crime. But then I can switch over to stand up comedy and enjoy it. I can't I love it very, very much as it is. Well, it's well, and also to it's all storytelling, right? Yeah, yeah. We're storytelling, meaning making people. That's what humans are. Yeah. And so I do love that too. I really, you know, I've always enjoyed music very, very much is what my degree was in years and years ago, you know, back in the day, but yeah, I mean, I'm just really well, I can tell you some authors, I'm kind of taken

Arline 41:37
by but I was gonna ask, do you have recommendations, podcasts, books, music, anything that was valuable to you while you're deconstructing or? Yeah, that you just want to share? I'm here for any recommendations.

Beth 41:48
Yeah, it was some of the podcasts that I'm really into right now or we can do hard things which is Conan Doyle's with her wife Abby and her sister Amanda. In fact, she had Nadia bolts Webber on

Arline 42:00
today. I haven't

Beth 42:01
listened to the episode. Is that to get up stone such good episode, and I love one called indoctrination, because it's by a psychologist named Rachel Bernstein. So she has most most of her guests have been in cults of sorts. But she also has included a lot of evangelical Christians in store. She even had Marlene when Nell from leaving the fold, you know, on there, and marlenas book was very helpful to me. Then there's one called trust me, which is also about being in cults. And the two hosts of that one of them was raised in an evangelical group. And then there's one called a little bit culty. Yes.

Arline 42:40
Is that Amanda monto? No, that's,

Beth 42:43
that's Sarah Edmonds and Nikki Russell who were in Nexium. Okay, they live in Atlanta. Oh, okay. Yeah, and then straight white American Jesus. They just do such a good job with that weekly roundup of connecting the dots back to evangelical Christianity with all the all the things happening in the world. I find that really interesting. So a loved one and Doyle and untamed in particular, I I've read all her books, okay. In fact, the first one I read was when she was still a Christian.

Arline 43:19
Oh, it's some love book. I felt like she had a book about love whenever she was where

Beth 43:23
she had one about, about marriage. Yeah, about marriage. And then that was just for her marriage ballparks. Right?

Arline 43:29
I've only read untamed I, I have confession. I don't love memoirs. Like I like podcasts where someone's telling their story, but I don't want to read 500 pages of their story. But somehow I read untamed and I loved it. I was like, this. Yes. It was spoke to me. I guess that's the phrase people use.

Beth 43:49
Yeah. Oh, but it really I mean, it's so affirming. Yes. So women. Yes. Yeah. So that really? I mean, that's kind of how I was born was untamed, I guess, in anything by Annie Lamott. Anne Lamott, girl,

Arline 44:03
oh, she's just I've read, I've read all of her books as well. And she, yes. All things in the mind. Go ahead.

Beth 44:11
Yeah, I mean, I reread her books. I've read every one as well. And I, I agree, read them. I mean, she's just incredible. And she lives like 30 minutes from where I live. I would love to see her someday. That's on my list.

Arline 44:24
I know, she still goes to church, just show up at our church and be like, hey, oh,

Beth 44:28
yeah. Yeah, that's tricky to do. Yeah. And then Nadia Bolz Weber I love her. Now her book on I think it was called shame about sex. It's really, really good. Big. Yeah, because she really wrote it for those raised in purity culture. And even though nobody called it purity culture. When I was a teenager, it was still purity culture. It was this. There was a lot of taboo around sex. Yeah. You know, outside of marriage, for sure. And then a Jamie Lee Finch wrote a book called you are your own. And that was really a helpful book for me too. Super, super encouraging. And I really, she used to have a podcast that I listened to, I don't think her podcast is still going on. But those were all things. I mean, there's a lot, but I did try to curate down a few to share, thank you for sharing, but I just appreciate so much, you know, the format of this podcast, and, you know, the the spirit that it is done in because it's not about us and them.

Arline 45:40
No, it's just people's stories. It's about

Beth 45:43
stories. So that's the best. And I really, really love that. So I really appreciate the opportunity. I feel very honored. So thank you.

Arline 45:53
I'm honored that you one of the most beautiful things about doing podcasts like this is people honor you with their stories like, and so thank you for doing this. Thank you for being willing to tell your story. And I know, people will relate to it. And you'll find information in the deconversion anonymous Facebook group because people already know you're gonna be like, yay. So yeah, thank you so much, Beth, for telling your story. Yeah,

Beth 46:17
thank you, Arline. I really appreciate it.

Arline 46:25
My final thoughts on the episode. I love hearing people's stories that span multiple decades, like people who've, I don't know, it just shows no matter how long you've lived. What you've been convinced is true. For however long like things can change. People can stay open to changing when there's new information. Beth tried for years and years and years to make the God thing work. And it didn't work. She did all the right things. She said all the right prayers. She participated in the right activities. She was super conservative. She was super liberal. And just all the cognitive dissonance little thing after a little thing like she said death by 1000 cuts. Over time you just realized like it doesn't work. And she was willing to be okay with that and deal with whatever grief or sadness or loss of community that came out of that. And now she's in a place where she knows her own thoughts. She knows her own desires, hopes, dreams. She's living in embodied life. She has her Sunday's free like there's just so much freedom. So much joy and happiness that she's been able to find without religion without God. And her spirituality is good for her. And it's good for others. Loving Kindness, inner connectedness and holding space for people to exist without judgment. Like those are all good things. Oh, good things to bear. Thank you again for being on the podcast. I really appreciate your your authenticity, and your willingness to like, just tell so much of your story. I appreciate it.

David Ames 48:18
The secular Grace Thought of the Week is pluralism. Best story reminded me and and current headlines have reinforced how much we need pluralism. Contra, what Mike Johnson current speaker of the House says the separation of church and state is both good for the church and good for the state. And whenever those two things begin to mix with one another, bad things happen. I grew up in the 80s and saw the Moral Majority begin to acquire political power. At the time, it seemed somewhat innocuous. Today I have a completely different view. The Christian nationalism that is apparent within the politics of government is dangerous and needs to be called out. pluralism is hard though, pluralism means we do accept other people's voices. But we run into the problem of the paradox of tolerance. The only thing we cannot tolerate is intolerance. Until next time, my name is David and I'm trying to be the graceful atheist. Join me and graceful human. The beat is called waves by MCI beads. If you want to get in touch with me to be a guest on the show. Email me at graceful atheist@gmail.com for blog posts, quotes, recommendations and full episode transcripts head over to graceful atheists.com This graceful eight This podcast part of the atheists United studios Podcast Network

Transcribed by https://otter.ai

Hell is empty and all the devils are here.

Communities of Unbelief, Deconstruction, Deconversion, End Times, Hell Anxiety, seasons

Or so wrote William Shakespeare. But in the late 1990s–at least according to Evangelical Christians–hell was full to overflowing and yearning for more souls. The Satanic Panic was in full swing.

Here are some stories from our Facebook community. It’s almost unbelievable what religious people will teach their children.

  • Here’s a story my church friend’s mom told us as kids: “Once with my girlfriends, we decided to do the thing where you chant ‘light as a feather, stiff as a board,’ and then altogether you are able to lift one of your group with just your index fingers! We did it in the front yard at dusk, and as soon as we started, we saw a creepy man in a cape walking towards us down the sidewalk. We all screamed and ran inside to pray to Jesus, and that’s why you shouldn’t play with the demonic, kids!”
  • My grandmother used to tell me stories about when the “demons” had a hold on my bio dad. My aunts would get in on it, too. They would tell me how you could see the demon in his eyes and they could hear it roam the house when he slept. And that they prayed it out of him and saw it leave his body. She would tell of many times she banished demons in the name of Jesus. Really he was just on coke. But even in my 20s, when she would tell these stories, they horrified me so much that I slept with a lamp on for years.
  • In the Charismatic part of Christianity, they tell you superstition is bad and just letting the Devil make you afraid. On the other hand, your words have power, so don’t say anything like “I feel sick” because that’s a “negative confession.” So you’re supposed to feel victorious over evil and also afraid to say the wrong thing.
  • I was told never, ever to fall asleep listening to secular music because demons could attach themselves to you.
  • Also, there was grave spiritual danger if you read the horoscope placemat while eating in a Chinese restaurant. Also applied to fortune cookies.
  • Familiar spirits. You can inherit curses and demons you’re not even aware of, and did nothing to deserve, from the sin of any ancestor way back to whenever.
  • My mother taught us that Barbies, the radio, secular music of any kind, the Simpsons, Harry Potter, and My Little Pony were all “Satanic”. If I dare to even speak to her regarding horoscopes or the occult, she starts “speaking in tongues” over me. It’s insanity.
  • I used to have vivid nightmares of demons creeping around outside my room. One of them was about a demon who was lit up staring with large white eyes into my bedroom at night. There was so much talk of spiritual warfare in our house and it was all very much believed so that demons seemed very real. They could come in on books, words, items, music, friends who weren’t as holy.
  • There were only certain ways to get rid of demons, so I had many exorcisms performed. There were also inherited curses from ‘sins of the forefathers’ which could have demons attached. 
  • Demons could also plague you from sins committed by people who lived in the house before you or even on the ancient land it was built upon. Demons, demons everywhere ‘prowling like a raging lion waiting to devour us.’ 
  • I knew people who believed in inherited family demons. Nowadays I call that generational trauma and epigenetics.
  • There were unforgivable sins and suicide was one of them. I lived in fear that I’d accidentally kill myself and not go to heaven 
  • We lived in half-fear, half-anticipation of the End Times. Our particular group believed that we’d be living through the ‘great tribulation’, fighting antichrist soldiers, doing miracles, and even having energy beams coming from our fingers. There were children’s comics depicting all this and other stuff, very inappropriate for kids. At some point, I guess they decided this wasn’t enough so they came out with new ‘prophecies’ about how we were getting a ‘new weapon’ called ‘the keys of the kingdom.’ Prayer, praise, and all those ‘classic’ weapons were good and all, but we had the new stuff.

If any of these superstitions resonate with your past, you are not alone. Comment below with your own stories! Also, check out our private Facebook group for more conversations like these.

Bart D. Ehrman: Armageddon

Authors, Bloggers, Book Review, Deconstruction, End Times, Hell Anxiety, Podcast, Podcasters, Rapture Anxiety, Scholarship
Listen on Apple Podcasts

This week’s guest is Bart D. Ehrman, the James A. Gray Distinguished Professor at the University of North Carolina at Chapel Hill. His new book is Armageddon: What the Bible Really Says about the End.

Is the book of Revelation a prophecy of future catastrophe? Is it a book of hope? Or is it a book of violence and wrath?

In Armageddon, Bart delves into the most misunderstood—and possibly the most dangerous—book of the Bible, exploring the horrifying social and political consequences of expecting an imminent apocalypse and offering a fascinating tour through three millennia of Judeo-Christian thinking about how our world will end.

Bart’s work has been a part of many of our deconstructions. In my interview with Bart, we get to hear his faith transition. We learn from his New Testament expertise. But most surprising of all, we learn what a nice guy he is.

Quotes

Even if you think the Bible is inspired. Even if you think this is a book written by God in some way…it means God inspired a book; he didn’t inspire a jigsaw puzzle—which means, you read it like a book, and if you read a book, you don’t cherry-pick it.

The argument may seem far-fetched, but it is the kind of reasoning meant to appeal to people who are ready to be persuaded,
not to skeptics.

Apocalypses are first-person narratives of highly symbolic visionary experiences that reveal heavenly secrets to ex-
plain earthly realities.

Far more people revere the Bible than read it

Parts of our Western cultural heritage that are driven by traditional apocalyptic thinking have encouraged
fatalism and inaction in the face of our crises.

The overwhelming emphasis of Revelation is not about hope but about the wrath and vengeance of God against those who
have incurred his displeasure.

I just got to a point … it wasn’t a big thing like John had a different christology from mark
it wasn’t that kind of major thing.
it was more like, “this little detail, if I am just being honest with myself and surely god wants me to be honest with myself
and if it turns out that I am right about this if it is true then god wants me to know the truth, this little detail is wrong.
I don’t want it to be but it is a contradiction.

Once I came to that little chink in my armor then I started realizing that the bible might not be inerrant.
It opened my eyes. It took a long time. It was a very painful process for me to move away from that.
Because I was afraid of going to hell, I was afraid of losing my community, I was having arguments with my mother,
This is not good.

Within Evangelical tradition truth is really important.
There is also a sense within the evangelical tradition that there are ways to find the truth.
It is not just believing something.
When you have students studying it at a serious Evangelical school they are taught you have to look for the evidence
but once you open up the door to evidence you also open up the door to people disagreeing.

This is not a book of hope it is a book of violence

“The thing about fundamentalism is that nobody calls themself a fundamentalist. The fundamentalist is always the guy to the right of you.” 

“I started thinking [in college] that the world’s a bigger place than I had imagined as a fundamentalist Christian.” 

“If you want to understand the Gospels, you have to understand how ‘ancient biographies’ work. They don’t work like our biographies…”

“The deal is: Jesus died and his disciples started convincing people that he was raised from the dead, and the people they convinced, convinced other people who convinced other people who convinced other people and this goes on for forty or fifty years.”

“Most people don’t read the Book of Revelation; it’s just too bizarre and weird. They can’t make heads or tails of it, so they give up. The only people who really delve into it, tend to be fundamentalists and conservative evangelicals who are using it to show what’s going to happen in our near future.” 

“When you get to the Book of Revelation, there’s nothing about ‘giving and service.’ It’s about destroying the enemy. Forget ‘Turn the other cheek.’ Forget ‘Love your enemies.’ You hate your enemies and you hate what they do and you punish them.” 

“God tortures people in the Book of Revelation and everyone gets thrown into a lake of burning sulfur, [and then] brought back to life so that they can be destroyed in a lake of fire.”

“[Apocalyptic literature] is its own genre…When you’re reading a science fiction novel, you know you’re not reading a front-page article in the New York Times. It’s a different genre…An apocalypse is an apocalypse, which means you have to know how apocalypses work if you’re going to understand any one of them, including the Book of Revelation.” 

Links

Website
https://www.bartehrman.com/

Blog
https://ehrmanblog.org/

Misquoting Jesus with Bart Ehrman Podcast
https://www.bartehrman.com/podcast/

#AmazonPaidLinks


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Deconversion
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https://gracefulatheist.com/2016/10/21/secular-grace/

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Attribution

“Waves” track written and produced by Makaih Beats

Transcript

NOTE: This transcript is AI produced (otter.ai) and likely has many mistakes. It is provided as rough guide to the audio conversation.

David Ames  0:11  
This is the graceful atheist podcast United studios podcast. Welcome, welcome. Welcome to the graceful atheist podcast. My name is David, and I am trying to be the graceful atheist. I want to thank my latest Patron on patreon.com. Susan, thank you so much for supporting the podcast. I also want to thank our ongoing supporters, Joseph John Ruby, Sharon Joel, Lars Ray, Rob, Peter Tracy, Jimmy and Jason, thank you so much for your support. We're doing interesting things with the support money. We're using the Zoom account for the Tuesday night Hangouts. We had to change to a new recording software as a number of the COVID era are locked down era tools that were free are no longer free. We're putting that support money to good use. If you find yourself in the middle of doubt and deconstruction, you do not need to do it alone. Please join our private Facebook group deconversion anonymous. You can find us at facebook.com/groups/deconversion. On today's show, my guest today is Bart D. Ehrman, the UNC Chapel Hill New Testament scholar who has written a number of popular books. Many of my guests have talked about how books by Bart Ehrman started their deconstruction process. Bart's new book is Armageddon. What the Bible really says about the end. This was a fantastic conversation I really enjoyed having Bart on, he turns out to be just a very nice person, as well as being a challenge to the evangelical perspective of Christianity. Even as a non believer, what Bart pulls out of the New Testament is an interesting perspective on the Jesus of the Gospels versus, in this specific case, the Jesus of Revelation, which is a God of wrath and violence. Either way, it is a challenge to modern evangelicalism. Here is my conversation with Bart D. Ehrman.

Welcome to the graceful atheist podcast.

Bart D. Ehrman  2:31  
Well, thanks for having me.

David Ames  2:33  
Bart. I know I'm not going to do you service here on your CV, but you are the best selling author of a number of books, including Misquoting Jesus, Jesus before the Gospels, the triumph of Christianity. Your new book is Armageddon, what the Bible really says about the end. I'd like you to maybe just mention your work at the University of North Carolina and what your academic credentials are.

Bart D. Ehrman  2:55  
Yeah, sure. So after high school, I went straight to Moody Bible Institute and had a three year degree there. And then I went to Wheaton College, where I majored in English, actually. But I took Greek there and decided to go to Princeton Theological Seminary, where the expert in Greek manuscripts taught Bruce Metzger. He was a world expert in this and I wanted to do that as an evangelical to study Greek manuscripts. Yeah, I did my master's degree there with him. I wrote a master's thesis under him. And then I stayed and did my PhD there and wrote my PhD dissertation with him. And so my credentials are I have a PhD from Princeton Theological Seminary, in New Testament studies, with a dissertation in the field of analyzing Greek manuscripts. So while I was finishing my PhD, I got a position teaching position at Rutgers University in New Jersey, and I taught there for four years. Then in 1988, I came to Chapel Hill, North Carolina. So now I teach at UNC Chapel Hill. I've been here since 1988. And I teach both undergraduate students usually introductory stuff dealing with the New Testament or the historical Jesus or the Gospels, and I teach PhD students, usually, some New Testament stuff, but a lot more on Christianity after the New Testament period, with mainly the second and third centuries of Christianity with the PhD students.

David Ames  4:19  
Is that all Bard? Is that all? That's that's quite quite the quite the bone a few days. Very, very well done. I was saying to you off, Mike, that a number of listeners, I think have been impacted by your work. Many of the listeners are evangelicals or former evangelicals, and in particular, the doctrine of inerrancy of Scripture is a rough one to get over and reading your work has helped a lot of people to just seek the truth in a different way, in many ways has led to various degrees of deconstruction. I think what they would be interested in and what I'm interested in hearing is a bit about your own personal story of faith. What was it like for you as a young person in Faith and then what that trajectory that leads you to now?

Bart D. Ehrman  5:03  
Yeah, well, so I was raised in a Christian home, we were not Evan Jellicle, we went to the Episcopal Church, and I was an altar boy and the Episcopal Church. Soon as I could be up till through high school, when I was in high school, when I was 15, I started attending a Youth for Christ group. And after a period I ended up becoming a born again, Christian. I asked Jesus into my heart and committed my life to Christ as his as my Lord and Savior. And I became very serious of angelical. And that's why I went off to Moody Bible Institute, you know, as an Evangelical, I mean, basically, I was a fundamentalist. I mean, the thing about fundamentalism is that nobody calls themself a fundamentalist. Fundamentalist is always the guy to the right of you. When I was a moody, we actually didn't mind calling ourselves fundamentalists, we thought we subscribe to the fundamentals, you know, literal virgin birth, little resurrection for the dead six day creation. I mean, these are the fundamentals of the faith. And so we subscribe to them. We were kind of proud of it. At moody, of course, they taught that the Bible is completely inerrant. There is no one set view of why it's inerrant. It wasn't, most did not think that God had dictated to the authors, because, you know, there were some there are smart people, there were smart people out there, they, they knew that when you read this stuff in Greek, there are different writing styles and different. And, you know, they knew that math was different from John, they certainly knew all that. But the words were from God, ultimately, in some way. And they were inerrant. There were no mistakes of any kind in the Bible, not just in what it taught about theology, or belief, or salvation or Christ. But what it taught about science, you know, or what to talk about history. I mean, it's just historic, this is all really happened, the way it's described. So that was my view. And I maintain that, through Wheaton, although I started, started moving a bit away from that my two years of Wheaton, just because I was taking all sorts of classes in other things. I was majoring in English literature and reading a lot of literature, reading philosophy, studying intellectual history, how thought developed over the years. And, and so I, you know, I started thinking that the world's a bigger place than I had imagined, as a fundamentalist Christian. I went to Princeton seminary, as I said, to study Greek manuscripts. And I had no plan at all of changing my beliefs. I was not going to be a non become a non of angelical. These are all bunch of liberals, what did they take? I would take a Bible class, you know, I'm talking about a contradiction between Luke and Mark. And I say, this case, you see, I don't know why so blind. He seems like he's obviously blind, what does he know? And so went on for that like that for a while. But I ended up, you know, I was reading the gospels in the New Testament in Greek. And I was reading the Old Testament in Hebrew. I learned Hebrew too, and, and I was studying it intensively. And at one point, I just got to a point where it wasn't a big thing. It wasn't like, you know, John has a different Christology. For mark, it wasn't that kind of major thing. It was more like, this little detail, you know, if I'm just being honest with myself, and surely God wants me to be honest with myself, and, and if it turns out that I'm right about this, then you know, if it's true, then God wants me to know the truth. This little details wrong. This is just a contract into that I just, I don't want it to be but you know, I it is a contradiction. Once I came to that little like little chink in my armor, that I started realizing that the Bible might not be inerrant. And it opened my eyes. And it took a long time. And it was a very painful process for me to move away from that. Because I was afraid of going to hell, I was afraid of, you know, losing my community, I was afraid I was having arguments with with my mother. I mean, it's like this is not good. It's painful.

David Ames  8:56  
It's really interesting to hear you say the same words that I hear from many of the people that we interview of just that it's difficult, even when you have admitted to yourself to then begin to take steps to remove yourself because you're losing so much and that there's so much cost at hand.

And for you, you're slightly more public figure. I think you've also had the added burden of the vitriol of Evangelicals over time. What has that been like for you like as you write these popular books that are on some level or another textual criticism?

Bart D. Ehrman  9:50  
So what really gets my of angelical opponents upset, especially among the scholars, evangelical scholars, is that the scholars know that the kinds of things I'm writing about our things that are just widely known in the academy. They just they take a different view of it, but the material I teach you know about how there are so you know, 1000s and 1000s of mistakes among the copies of the New Testament, or that Matthew and Mark really do contradict each other in places where the John really does have a different understanding of Jesus, just act as not historically reliable, Paul did not write some of the letters described to him. These things sound radical to people who are of angelical, who just have never heard of any such thing. And they think this crazy guy, Chapel Hills making stuff up. And I gotta tell you, this is stuff that anybody who goes to a major seminary or divinity school in the country, that's not an Evan Jellicle school, but if they go to Princeton, or Duke, or Harvard, or Yale, or Chicago or Vanderbilt, they'll hear this is what they learn. And they may go off to take a church and their congregation, they don't tell anybody this, but they know it. Yeah. And so when I get the vitriol, I just say, Well, okay, I mean, you know, you're not, you're not really just attacking me, you're attacking the whole establishment of biblical scholarship in the modern world.

David Ames  11:09  
Right, exactly. reading your book reminds me of my time at Bible college, I was actually at a Evangelical, very small, actually, Assemblies of God, a school that no longer exists Bethany college at the time, which was Bethany college. So very, very conservative. But I always say that my professors did too good a job, I actually, I really do feel like I learned good critical thinking I learned about good exegesis, I learned about good hermeneutics. Something that you repeat multiple times is that we have to understand what the original author intended to say to the original readers. And that always informed the way that I handled the Bible. But I think it's something that's important that you've just described. And it's true, in my case, too, is that you talked about God would want you to be honest. And I always say that the seeds of leaving Christianity are within Christianity, the need for truth, trying to be humble, trying to be honest, all of those things tend to lead away as as truth is found outside.

Bart D. Ehrman  12:12  
Yeah, it's an interesting point. Because the of course, within, within the evangelical tradition, truth is really important. And there's also a sense within the evangelical tradition, that there there are ways to find the truth. And that they are, it's not just, it's not just believing something within in Scotland, when you have students, you know, her studying at a serious of angelical school, you know, they're taught, you've got to look for the evidence. But once you open up the door to evidence, you also open up the door to people disagreeing. I always took comfort in the idea that the St. Augustine was, was a strong advocate of the idea that all truth comes from God. You know, all truth is God's truth. And so that if you, if you change your mind, and you realize, you know, just what I believed was not true, then you're not opposed to God, you're on God's side. That for me, that was very comforting when I was moving away from my Evan Jellicle faith.

David Ames  13:29  
I wanted to mention that about two years ago, probably I interviewed a student of yours, or you were on his dissertation board, at least in mills. Yes, that if you remember in

Bart D. Ehrman  13:40  
norm, well, I've been corresponding with him. Oh, very good. Yeah.

David Ames  13:44  
great person to talk to. I loved my conversation with him very, very smart. And one of the conversations we talked about was the Gospels and whether or not it's kind of fair to say that they are hagiographies. He made the argument that as a genre is somewhat equivalent to biographies or biopics that we think of today. And I wonder if you think that that's, is that fair, or unfair to say? And what are kind of the implications of that?

Bart D. Ehrman  14:11  
For a long time, scholars thought that the gospels were a genre unto themselves, scholars wouldn't put it like that, they'd say they were souI generous, and that they were their own thing. And probably about 40 years ago, some scholars started looking around and thinking, you know, it's really rare for a genre just to kind of sprang up out of nowhere. And, and they started looking at broader themes. And there was their debates about what what kind of genre were the Gospels like, and the majority of you now is pretty much what you just said that the Gospels are a kind of ancient biography. But the but the important point is and Ian would completely agree with this is that we're saying ancient biographies. And if you want to understand the Gospels, you have to understand and how ancient biographies work because they don't work like our biographies. And so but they was a it was a common genre. There were biographies of religious people. We had biographies of people who were their biography, their allegedly accounts of their lives, where they have incredible supernatural births. And they're fantastic teachers, and they can do all sorts of amazing deeds, and they're taken up to heaven when they die. And so you know, that that kind of biography is not prevalent, but that kind of biography does exist, as do biographies of, you know, normal people in the ancient world.

David Ames  15:38  
sounds very familiar. Yeah. I guess where I'm driving out, and I didn't mean necessarily to put you on the spot. But when you have a New Testament scholar, it's you got to ask these questions. Is it fair to say that the Gospels are anonymous? And if they are, is it unfair to say that they are effectively hearsay?

Bart D. Ehrman  15:56  
In my mind, there is no, it's not a debate whether they're anonymous, they are anonymous. The authors do not tell us what their names are. We have titles on our gospels, but the authors didn't put the titles on their gospels, the Gospels, the oldest manuscripts we have they have titles on them. Matthew's Gospel is called, according to Matthew. That's the title. That's a title, an author gives a book. According to me, the book, I mean, when I wrote my book, Armageddon, that's that just came out. I didn't call it according to BART. It's called Armageddon, you give it a title. Yeah. So if you say, according to somebody, what you're saying is, this is the version according to this person they went, they would think about this. Yeah. And so the deal with our Gospels is that they are all written in Greek, by Greek speaking Christians. They're almost always dated to after 70, of the Common Era. So 7080 90, and they're by Greek speaking Christians who did not live in Israel. And so the question two questions are well, could they have been Matthew, Mark, Luke, and John? And I doubt it? I don't think so. But also, then, if they weren't disciples of Jesus, where'd they get their information? Right. And so I don't think I usually call it hearsay. But it's, it's that the deal is Jesus died and his disciples started convincing people that he was raised from the dead. And the people that convinced convinced other people who convinced other people convinced other people, and this goes on for 40 or 50 years. And that entire time, the only way to convince somebody to believe in Jesus is to tell stories about him. Right. And so by the time somebody in Ephesus has heard a story about Jesus, it's probably gone through, you know, even if it's like in the year 50, probably gone through 10 or 20, or 100. People before he gets it. Right. Historians would would agree, most historians agree, look, the Gospels do have historically reliable information in them. And they have material that's been exaggerated, and some material that is not historical at all. And the trick is finding which is which.

David Ames  17:56  
And by the way, I 100% agree with that. I know that the other side of the spectrum that you deal with is the mythicism side that would want to suggest that there was no historical Jesus and that I think, is equally invalid if you if you want

Bart D. Ehrman  18:11  
to Oh, you think you think you have angelical tax can be vitriolic Christ what?

David Ames  18:40  
Well, let's let's talk about the book, then the new book is Armageddon, what the Bible really says about the end, I've got a quibble with you. I feel like the heart of the book, from my reading is, you're really doing this compare and contrast of the Jesus that John of Patmos is describing in Revelation versus the Jesus of the Gospels in many ways, and you're really asking the reader to come to a conclusion on that, to do these things line up. And it really isn't about the end at all. And in fact, you start with that futuristic interpretations of revelation or not really what it's about.

Bart D. Ehrman  19:18  
Okay, so yeah, it's absolutely true that that's where I end the book I end the book with comparing Jesus and and the author of the apocalypse genre Patmos, the idea of the book is that I want to show how revelation has been interpreted. And what I point out is that most people don't read the book Revelation is just too bizarre and weird. And they, they might start but they just can't make heads or tails of it. And so they give up. The only people who really delve into it tend to be fundamentalists and conservative evangelicals, who are using it to show what's going to happen in our near future, that the signs are now being fulfilled. So liberal, historic Local scholars like it, you know, where I went Princeton Theological Seminary scholars there or any of the major divinity, any major Christian, biblical scholar who's not an very conservative Evangelical, doesn't accept that interpretation. Instead, the traditional liberal interpretation that's been around for a long time. It's not a liberal interpretation. It's a historical interpretation. But liberal Christian scholars look at it and say, Look, this is a historical account. It's not a futuristic account. But the theological take of these people is that the book Revelation is a message of hope. And that it's not literally predicting what's going to happen in 10 years from now. It's, it's, it's a metaphorical description of God being in control of this world, and ultimately, God's going to prevail, so that those who suffer now will will be rewarded for their suffering. And so if they just hold on, there'll be fine. And so it's a message of hope. So for years, of course, you know, when I was a fundamentalist, and even when after, you know, when I was an Evan Jellicle, I thought it was predicting the end of the world. And I realized I was wrong. And for many, many years, I held this other view, that it's a book of hope, that it's God's showing that he's going to help those who are suffering. Now, I taught it that way. I started, I came to Chapel Hill in 1988. I taught at that way until about four years ago, I always thought that and and so in my book, the first part of the book takes apart the idea that a futuristic interpretation, and I tried to show why that's not just a bad interpretation, or a wrong interpretation. But it's, it's caused huge damage in our world, right and affected things you wouldn't expect. But I did, it had does. But then the second half of the book is taking on this idea that it's a book of hope. Because that's where the Jesus, John John of Patmos comes in, because I tried to show this is not a book of hope. This is a book of violence. It is revenge, and vengeance and blood and violence. And Jesus is getting Jesus died as an innocent victim, but now he's coming back for blood. And so the reason for doing that is because if it's not a futuristic interpretation, then the other the default is, well, it's a message vote. I tried to that's not right, either. That's why I tried to show

David Ames  22:21  
you also talk about the book, The Late Great Planet Earth. And the reason I want to talk about this is that I actually became a Christian in around roughly around 1988, in that in that neighborhood. And I had no idea how much influence that book had I never read it. I've never happened to read it. But now reading your book, I realized, oh, that's what people were. That's what people referring to, and no one ever mentioned it. Maybe we'll get to it specifically, but like the the idea of helicopters and nuclear weapons being represented in Revelation, I heard those kinds of rumors, and then I would read it and not see that. And I wondered who thought of that? Can you talk about how much influence that book had on fundamentalism?

Bart D. Ehrman  23:08  
It's hard to calculate how much influence it had in the 1970s. As I pointed out, in my book, the entire decade of the 1970s, the best selling work of nonfiction, apart from the Bible, in the English speaking world, was the Late Great Planet Earth for the entire decade. The best sun, we're have not I'm talking about talked, not talking about Christian fiction. I'm not talking a religious book, I mean, the best selling. And so this thing was massively important. And everybody in my time, I was at Moody in the mid 70s. And we all you know, we just bought it, we literally bought it, but we actually we agreed. This is what's going to happen. And the Bible says so. And so. Yeah, so it was hugely influential. And it paved the way for other things, including, for example, in the 1990s, the Left Behind series, which, when the author Timothy Delahaye, died. So a few years ago, there had been 80 million copies of that thing. So and again, people just read and say, Oh, that's what the Bible says.

David Ames  24:11  
Right? Exactly. Yeah. Yeah. What a very common theme of people's deconstruction stories is not only hella anxiety, but also rapture anxiety. You know, they'll talk about being a little kid and coming home to an empty house for a moment and panicking, like Yep, pretty cool thing to do to children. But yeah, it sounds like you'd like those books. That way of interpreting revelation had a really deep impact on people particularly, again, children who were raised.

Bart D. Ehrman  24:42  
Well, it also crept into popular Christian culture outside of that book when I think it was 1972 This movie came out. This is a very low budget movie night to it's called thief in the night. Everybody my generate everybody who was a teenager Evan Jellicle saw it about 20 times. And it was about, you know, the rapture having happened, and the people who were left behind, and it just scared the daylights out of all of us. And all of my friends who saw that just about every one of them tells the story of thinking that it had happened, you know, they come home after school in the mom's not there's Oh my god. And yeah, it's really damaging for some of you.

David Ames  25:24  
The one of the things that leapt out at me, in your book, you point out that the idea of, of the rapture kind of has things backwards, that in the gospels, when Jesus is talking about one will be taken and one will be left, that it's more in reference to something like the last plague, where the ones who are left are the ones who are saved, the ones who are taken or the ones who are destroyed. And that really kind of blew my mind.

Bart D. Ehrman  25:49  
Yeah, ya know, the play the COVID thing is a good example of it. I wish I had thought of that. But But it's, you know, people we have, you know, when I was in heaven, Jellicle we have all of these passages, right, that we refer to as clearly talking about, about the Rapture. And there's a passage in First Thessalonians four that everybody leaps on, but also this one in Matthew that you're mentioning where it says there'll be, you know, two people in the field will be taken, one will be left to women grinding grain, one will be taken one will be left there, yeah, okay. That's the rapture, the Son of Man comes, and they can take some out of the world. You know, after I gave up on a view, I actually started reading these passages carefully. And all you have to do is just read a few verses before this. Because right before this, he says that it's gonna be like, in the days of Noah, everybody in the world was taken, except for Noah died in the flood. So being taken is not good. You want to be left behind?

David Ames  26:51  
Yeah, I love I love that. Because I think you know, particularly any evangelicalism, you know, that has always interpreted the opposite direction. I think that's what I still appreciate about actual scholarship and actual good exegesis of biblical text is, there's actually more there than we even give credit to it at times, just as a piece of literature.

Bart D. Ehrman  27:14  
My book got published last week, and I, I've been getting emails from people saying, but you know, what about, you know, Matthew 24? You know, what about, you know, have you thought about these? Actually, if you've read my book, you will have seen that.

David Ames  27:31  
Yeah, you may have spent a little time thinking about this.

You also talk about the consequences. So we we often say beliefs have consequences. And sometimes we say that eschatological beliefs have long range, deep consequences. And you go into a bit of that of, of the political, and just world health implications of people having this futuristic interpretation of Revelation.

Bart D. Ehrman  28:14  
Yeah, I talk about several things because I want I want people to realize that this isn't just an issue for evangelicalism who get massively disappointed when it doesn't come when they think it will. That is, that is a problem. But there are there are issues that affect everybody in the world, actually. Because because of this view that that revelation is predicting the imminent future that the rapture is coming soon. A couple a couple of things, I will want to mention one thing, in particular, that isn't necessarily a problem, but it's something you wouldn't expect. This belief that the rapture is coming soon, is what has guided us foreign policy toward Israel. Right. And it's, you wouldn't you wouldn't imagine that. But the reality is that the Evan Jellicle support and for for Israel in America has always been very, very strong as it was in England when the Evan Jellicle movement was strong there in the 19th and early 20th centuries. And it's because of angelical. I've always interpreted interpreted biblical passages in Ezekiel and Jeremiah and other places, where the prophet talks about the people of Israel coming back to the land. They've always interpreted since the early 19th century, they've interpreted that as referring to Israel becoming a sovereign state again, Israel was destroyed as a nation in the second century. And it wasn't until 1948 that it became a sovereign state again, and in my book, I show that in fact, Christian Zionism, where Christians were supporting Israel, Jews going back to Israel, predated what we think of as Zionism for a long time. Before Jews were doing it, but the evangelicalism may not know this, but know the the leaders do and the historians do. One of the reasons for really supporting Israel now isn't just because of the issue of of oil or stability in the Middle East or needing a democracy there. It's those things are big, of course. But the real reason evangelicalism are ultimately in support of Israel is for eschatological reasons having to do with when Jesus can come back. This isn't a connected with a book of Revelation, it's connected with the book of Second Thessalonians. In Second Thessalonians, two, we're told that the end isn't coming right away. The author is saying Don't you know, don't don't panic, it's not going to can't happen yet. There's something that has to happen first, the man of lawlessness is being held back. And once once the restraint is lifted, he's going to take over and he's going to enter into the temple of God, and he's going to declare himself God. And so this is this is the antichrist figure. You're not called the Antichrist there, but that's who the Antichrist figure. Well, evangelicalism looked at that verse and said, Wait a second, the Antichrist can't go into the temple of God, there isn't a temple of God. That's the it's on the Temple Mount. And that's where the, the Islamic Dome of the Rock is, to rank for the temple for the temple for the Antichrist going to the temple, the temple has to be rebuilt. But that means that Israel has to control the Temple Mount, and for them to control the Temple Mount. And they've got to take out the Dome of the Rock. Whoa, well, they can't do that on their own. They need any support. We need to help them and so we have to support Israel. So I mean, it's a very, it's a very troubling idea that, that Israel has to destroy the dome on the rock. I mean, you talk about World War Three. Of course, that's what they want. World war three, but I mean, it's not good. And, and so that's, that is behind the idea of supporting Israel in the F angelical. Cap. And it's not an accident that Trump moved the embassy from Tel Aviv to Jerusalem. I'm not taking a stand on this. I'm not taking a stand on that. Or on the Israeli Palestinian issue. I'm not saying anything political at all. I'm saying the reason evangelicalism wanted Trump to do that, is because Israel has to take over all of Jerusalem, and it has to take off all Israel, including the occupied territories.

David Ames  32:29  
Right, so very deep implications. I was also struck by the beginning of this idea, you tell a little story, about 19th century English person where a woman had bequeath to these oak trees, and she says, These oaks shall remain standing, and the hand of a man shall not be raised against them until Israel returns and is restored to the land of promise. And that kind of escalates out from that small little thing to what you've just described.

Bart D. Ehrman  32:59  
It's a I described this whole scenario in the early 19th century with a man named Louis Wei, W, a y that nobody's heard of, but oh, man, if it hadn't been for him, you wouldn't have had this strong support for the return of Israel. He converted, converted to this idea that the Bible's prophesying that Israel will return, you wouldn't have had Christian support for Zionism. And I show in my book that actually you wouldn't have fundamentalism, which, which arose in the 1890s, what we think of as fundamentalism rose in 1890s, as a direct offshoot of this early Christian Zionism that Lewis way started.

David Ames  33:47  
I mean, I think that's what makes history fascinating is you can kind of trace things back to some seminal seed that has vast implications. Just

Bart D. Ehrman  33:55  
you just have no idea just the smallest thing can lead to something else to something else. And then whammo, oh, my God, I mean, so it ended up affecting the world. It's quite astonishing.

David Ames  34:25  
As you mentioned the second half of the book, you talk about why revelation really isn't the hopeful a book that some people take it as well. I can't tell you the times I've heard you know, I've read to the back of the book and we win, you know, talk a little bit about why that isn't the the the right interpretation as well.

Bart D. Ehrman  34:44  
Well, it's certainly hopeful for a very slim group of Christians, not all Christians. In the book Revelation, a lot of the Christians end up in the lake of fire like everyone else. It's interesting. I hadn't really noticed this, but I started when I started really deeply studying revelation. You know, I've studied it since I was 17. I've studied it for 50 years, but I decided to really go all out about five years ago. And I never realized the word hope does not occur in the book Revelation. The term love of God never occurs in the book of Revelation. God is never said to love anyone. The followers of Jesus are not just the faithful, they're called the slaves. They're slaves. And so you start doing word studies of Revelation. And you don't get you know, mercy and, and forgiveness and hope and love, you don't get words like that. Vengeance and wrath and blood and, and the book itself says it's about the wrath of God and His lamb. When John writes his book, John of Patmos, whoever he is, he doesn't identify himself as John the son of Zebedee, he doesn't say he's One of Jesus disciples, he's, he's somebody named John is a common name. And he's on the island of Patmos off of the west coast of what's now Turkey. And he says that he's writing he tells us, he's writing to Christians in seven churches, in Western Asia Minor. So basically long, near the coast of western Turkey. He names the churches, and he threatens them, that Christ is going to take away their salvation because they're not acting well. And he details what it is that their problems are. And he issues some horrifying threats against Christian teachers. These aren't not not outsiders, who are, you know, teaching apostasy or teaching. But insiders, teachers in the church who God Christ is going to go in to destroy. And so anybody who agrees with John's understanding of Christianity, who has precisely his theology, and precisely his practices, they will be given the future kingdom of God. Everybody else, every pagan who's ever lived, every Jews ever lived, every non Christian has ever lived, everyone, every Christian, who doesn't believe like John, who's ever lived, is going to be sent into the lake of fire. So not very helpful, not helpful. And it's not, I have to say that on the liberal end of the spectrum, I mentioned that, you know, liberal Christian scholars tend to see this as a book of hope. And they, and there are entire scholarly books written claiming that the book of Revelation is not violent. And I think that's crazy. I don't know what version they're reading. At. But they say that Christ is introduced in the book, as they say, they say, which is, they say something wrong to begin with, which is, they say the first image of Christ is the Lamb that was slain. I say that's wrong, because it's not the first image of Christ in the book. But they say, since the guiding image of the book is Christ as the one who is the innocent victim, then, in fact, what the book is teaching is, is non violence, and that it's teaching that, that God isn't violent, and that people shouldn't be violent, because it's the innocent victim of Christ, that is the leading image. And oh, boy, is that wrong? This this lamb that was slain, shed his blood, innocently. And now he's out for revenge. And it explicitly talks about him coming out for revenge. And it says that he's the one who, who unleashes all of the catastrophes that hit the Earth, the lambdas. Right? It's not a pretty picture.

David Ames  38:31  
Now, you also point out that many Christians will say, they're uncomfortable with the Old Testament, because God appears to be a God of wrath and the Old Testament, but he is the God of love in the New Testament, and you challenge that a bit, in particular with Revelation.

Bart D. Ehrman  38:45  
Well, you know, the thing is, the God of love is in the Old Testament, too. So I kind of cut it both ways, because it's true. There are I detail some rather wrathful stories in the Old Testament that most people don't know. Most people would know about the battle of Jericho and how they read it, they'll see how horrible it is because the troops of Israel go in and are told to kill every man, woman and child in the city of Jericho. The children, yep, slaughter them. But that's not even the most violent one. And so the story in that part of the Old Testament, but I do talk about the God of wrath and the Old Testament, but it's also important to recognize that the God of love is in the old testament to the idea that you should love the Lord your God with all your heart, soul and strength. That's Deuteronomy, the idea you should love your neighbors yourself. That's Leviticus. God is both a God of wrath and a God of love and the Old Testament, when people say that the God of the New Testament is very different because he's the God of love. Whenever anybody asked me that, I just tells me that I just asked them whether they've read Revelation lately. Are you kidding me? There's no love of God here at all. It's all about his wrath, and it says it is. So yeah, it's a false dichotomy. And I think it's it's really common anti Jewish thing, it's a way of saying, well as Jews, I live by God, we have a God of love, you know, so we're superior to those Jews. And yeah, okay. Your last book isn't so loving.

David Ames  40:10  
Yeah. When I tell my story I talked about a couple of years before my deconversion, I did another read through the Bible. My wife would comment that I seemed angry. And, and I realized with hindsight that I was reading it for the first time with, without their grace colored glasses on without the rose colored glasses and really reading the text for when it said, again, the whole thing from from from beginning to end. Yeah. And seeing that there is a fair amount of wrath throughout throughout the scriptures, and even, you know, analyze and Sapphira being destroyed, you know, on the spot feels a bit capricious. The line in your book that just I absolutely love, I'm going to steal this and use this all the time is, far more people revere the Bible than read it. Yeah. Why do you think that is? Why is it that that people say they're committed fundamentalist believers don't actually read the texts themselves?

Bart D. Ehrman  41:07  
Well, you know, I used to so I teach, you know, I teach in the south UNC Chapel Hill. And Chapel Hill is not known as a bastion of conservative thought, it's my part of the world is but the faculty at UNC tend to be politically liberal. And, and my students come from a range of places, but mainly around North Carolina, and most of them have been raised in Christian households. And one of the reasons they're taking a New Testament class is because they're thinking, you know, how hard can it be? was a barrel. Right? So, so I begin the class, first day of class, I haven't done this for a while I used to do it. I did about 350 students in the class, I'd say, all right. So you know, this isn't a class on religion, I'm not going to be trying to convince you of theology, I'm not going to try and convert you to something or D convert you but I am interested in your background. How many of you would agree that the Bible is the inspired Word of God? VO everybody would everybody would just about everybody would raise their hand and say, Okay, great. So I said, Now, how many of you in here have read the Harry Potter books? Oh, my God, okay. How many of you read all of the Bible? Scattered hands? few hands. Okay, look. So, you know, JK Rowling's great. And, you know, I can see why you'd want to read a book fire. But if God wrote a book, we just want to see what he had to say. You're telling me that you think God wrote the Bible, and you're not interested in reading it, tell you if I thought the creator of the universe wrote a book, I'd want to read it.

David Ames  42:41  
Exactly.

One other thing I want to pull out as well is near the end of your book, you talk about Jesus talking about how he would judge and he would judge based on those who have done to the least of these good things, and that the many people will come and say, Lord, Lord, I did miracles in your name, but they didn't. They weren't kind they didn't feed the poor that didn't visit the prisoner. And you are contrasting that to just the needs to believe a certain set of ideas. Another intellectual hero of mine is Jennifer Michael Hecht. She has written the book doubts, wonder paradox, a bunch of others. She talks a lot about how Christianity became about belief. And therefore the other side of the coin was always about doubt that those two things are inseparable, then I'm just interested in you know, as your interpretation of the New Testament, is it about belief, or is it about practice?

Bart D. Ehrman  43:51  
My sense is that early Christians did not differentiate those two, the way we do, I think that it was understood that believing Jesus and worshipping Jesus went hand in hand. And it was understood that if you didn't believe correctly, then you weren't worshipping correctly. And if you didn't worship correctly, you weren't believing correctly. Okay? Also, it was understood that if you are a true follower of Jesus, you will live according to how God wants you to. And that if you if you if you have bad belief in Jesus, you're going to be behaving inappropriately. And so, but where the connection falls apart is the early Christians didn't think that necessarily that being good, was going to be good enough. Because they didn't think anybody was was good enough. What I argue in my book is that when Jesus talks about something like say, The Good Samaritan, you know, he doesn't praise the Samaritan for his religion or his beliefs. He praises him because he helps somebody in need. And when he separates the sheep In the goats in Matthew 25, the sheep are welcomed into the kingdom of the Father. Because they've fed the hungry and they gave, gave drink to those who are thirsty, and they visited those who are lonely and they, they took care of people in need. And the sheep are surprised they're going to be entering this kingdom, I said, Lord, because Jesus says, if you've done it, to me, you've done to the least of these others, and they said, Lord, we've been around seen you. That's it, people who don't even know who Jesus is, and they get into the kingdom. Whereas, you know, the goats don't help the poor, the needy or, and so they get cast out. And so it's not based on believing in Jesus. These people didn't know Jesus is how you live. But a lot of people think, you know, of course, I mean, Christianity became the thing about became a thing of belief, you had to believe the right things. And you had to acknowledge Jesus as your Lord and Savior, and you had to agree to X, Y, and Z. And then you get that parable that you mentioned, that story that Jesus says, he says, you know, at the end, Many will say to me, Lord, Lord, and which means, you know, they're gonna say, Look, Lord, we, you know, we've confessed you, we've worshipped you, and Jesus, you haven't done the will of my Father, out of here. Whoa, for Jesus has all being a person who cares for those in need, and does something to help those who are poor and hungry and homeless. That's what that's what matters to to Jesus himself. But in Revelation, it's not that at all. It's not, it's that has nothing to do with it. It has, it means being a member of the church, being a believer in Jesus, a follower of Jesus who worships Him in the way John dictates otherwise.

David Ames  46:46  
You also talk about the theme of dominance in in Revelation, and that that has direct implications to our current times as well.

Bart D. Ehrman  46:55  
Boy, does it. So, you know, it's one of the contrasts, I think, between Jesus and John of Patmos, Jesus, Jesus insisted that his followers not lorded over others, that they, that they serve others, Jesus said that He himself came not to be served, but to serve and to give his life as a ransom for others. He tells his followers that they should sell everything and give to the poor, he praises his disciples for leaving everything for the sake of the kingdom. So this is a this is a message of giving a message of service, you get to the book, Revelation, there's nothing about giving and service. It's about destroying the enemy. I mean, forget turn the other cheek, or forget Love your enemies. You know, I mean, you you hate your enemies, and you you hate what they do, and you punish them and God, God, of course, destroys all of them. After torturing them. I mean, there's torture, God tortures people in the book, Revelation. And everybody gets thrown into a lake of burning sulfur while they're they're brought back to life so that they can be destroyed in the lake of fire. This is so this this vision of what it means to be a true follower of God or even a true follower of Jesus is completely different. In one you're not supposed to dominate and the other is all about domination. I, I don't think it's consistent at all with what Jesus said. I mean, John, John, of course, John of Patmos understood himself to be a very, very committed Christian, a very avidly committed Christian, I'm not sure Jesus would have recognized him as a follower.

David Ames  48:56  
I would be remiss if we didn't at least talk about what is a proper way to tackle revelation, whether you're a believer or you're a non believer, but you're interested in actually finding out what it actually says,

Bart D. Ehrman  49:09  
well, a lot of people are afraid of the book because of the symbolism and how just strange it is. Most people who use revelation use it as a kind of a way to, to, to mine for gold nuggets. You know, you don't, you don't take the whole thing. You kind of find a piece here a piece therapy's there. And actually, it's more like a jigsaw puzzles, how I talk about it in my book, you know, you think that the Bible is filled with pieces of a puzzle that will describe what's going to happen at the end. So you take a verse from Zechariah, then a book from verse from Revelation, Then something from Daniel then so Informatica and some from Revelation, and you're taking this little saying, or this verse, And you stick them all together, and you end up with how Lindsey like great plan. And so what I what I argue in the book is that even if you think the Bible is inspired, you know, even if you think that this is a book written by God Odd in some way, whether God has inspired the authors, it means that God inspired a book. He didn't inspire a jigsaw puzzle he could have, but he didn't. And so it means you read it like a book. And if you read a book, for one thing, you don't cherry pick it, you don't you don't open a book and read, you know, a line on page 222. And then another Line and Page 13, and another line of 58. And you put them together to say, that's what the author meant. You start at the beginning, and you start reading, and you go to the end, and you try to understand what the themes are, what the motifs are, what the topics are with the arc of the narrative is, and you do that, if you do that, actually, Revelation is not complicated to understand in terms of the narrative, the basic narrative is fairly easy. And I laid out in my book so people can see, you know, actually, yeah, okay, this is happening here, then this than this, the difficulty comes with the symbolism. Because it's not a normal narrative, like a gospel where you can pretty much see what Jesus is saying and doing. It's, it's very, very symbolic. The deal with reading a book is, if you're reading a book that was written in the 1600s, you've got to understand what was happening in the 1600s. To understand the book. If you're reading a Jane Austen novel, you need to know need to know what was going on in the early 19th century. If you're reading Charles Dickens novel, you need to know what's going on in Victorian England, you need to understand their context, or you're just going to, you're going to misunderstand it. And what I what I show in the book is that historical scholars have long known that the book of Revelation is a kind of book that was being written at its time, it seems like a weird one off Ross, it's like the only thing like we've ever, oh, my God, this is so weird, this must have been inspired by God, because who could come up with this, you know, that kind of thing. And, in fact, we have lots of books like that, in Jewish and Christian circles from the time that are not in the Bible, that help us understand how this genre worked at the time. And one of the things in this genre is that they're always about some prophet who has a vision, either has a vision of heaven, or has a vision of the future. And the vision is weird and bizarre with these wild beasts, and these catastrophes, and this cosmic disasters, and all this stuff's going on, and your head spinning. And the prophets head is spinning, too. And what almost always happens is, there's a angel standing by to explain it to him. Yeah, gotta pay attention to this angel. So when you're interpreting the Book of Revelation, you read it like a book, you put it into historical context, and you look for the clues the author himself has left. And the clues, once they get explained to you, you'll see Oh, my God, that's what it is. And so it is not difficult to figure out who the beast from the sea is, the Antichrist figure in the book, Revelation is not hard, the angel gives it away. But people who just read a verse here or there, and they don't see the whole package. So in my book, I tried to explain how historians have understood the book, and and how they put it in its own context, to try and understand what John was trying to communicate it to his own readers. One big mistake is to think he was writing for 21st century America. He was not he was writing for Christians and seven churches of Asia Minor. And presumably, he wanted them to understand what he had to say.

David Ames  53:27  
Last question, you mentioned in the book, how people have interpreted the beast since you mentioned it to be whoever their political foe is, at the moment. And it strikes me that the history of biblical interpretation kind of is that we each come to the text with our own context. And it's hard not to read our context into what we think the original author meant, if you were interested in trying to figure out what the original author meant, and what the original hearers heard, what is kind of a method? How would you go about that?

Bart D. Ehrman  53:57  
Yeah. Well, you know, so the beast is an interesting thing, because, you know, it's not the beast number is 666. In chapter 13, it's interesting. We have some manuscripts, by the way that say that the beast number is 616. And we don't have the original copy of Revelation, we have these copies from hundreds of years later, and most say 666, but some of the early ones say 616. That's interesting. But then the B shows up again in chapter 17, that's the great whore of Babylon is sitting on this beast. And in both cases, he has seven heads and 10 horns and you think, what in the world how do I, how am I supposed to understand this? But when you get when you get to chapter 17, John says the same thing. He sees this horror of Babylon, so she's got she got a name written on her head Babylon, the Great Mother of horrors. She's bedecked in fancy clothes, very expensive, rich clothes. She's sitting on this beast with seven heads and 10 horns and, and she's got jewelry and gold and silver and she's filthy rich, and she's here. holding in her hand a golden cup that's filled with the abominations of her fornication. And she's drunk with the blood of martyrs. And, and John saying, What is this, and the and the angel explains it to him. And it's so easy to unpack it in the ancient world. They've done it like that. He says, The angel says that the the beasts that has seven heads, the seven heads represent the seven hills, that the woman is seated on to woman seated on seven hills. The woman's named after a city, it's a city in Babylon the Great when the Old Testament Babylon was the city that destroyed Jerusalem and burn the temple, in John's de Rome was the city that burned that destroyed Jerusalem and burned the temple. This woman is seated on seven hills. Rome was the city built on seven hills, that's what it was called in the ancient world. And people still call it today, the city built on seven hills. And in case you still don't get it at the end of the chapter, the angel says, The woman is the city that is dominating the entire Earth. That's wrong. This is like it's a no brainer, she's dropped for the blood of the martyrs because Rome had started persecuting Christians, especially under the Caesar Nero, who executed Christians and shed their blood. She's filthy rich, because Rome has taken all the money from the provinces. And it's enriched itself. And so you go back to chapter 13, where this beast first occurs, and he's called 666. And it's the number of a man and we're told that one of the heads had suffered a mortal wound, but recovered one of the heads of the beast. So what is his man and mortal wounds 666? Well, from 17, you know, this is Rome, it's the beast is Rome. The head 666, the head of Rome, that first persecuted Christians was Nero, the Emperor Nero in the year 64. When the angel says that the number of the beast is six, six exits the number of man what he's referring to, might seem, it's going people today, don't do it this way. Because people like to say, you know, in early 20th centuries, Kaiser Wilhelm, or later was Hitler or Mussolini. When I was in college. No, there was a book written saying there was the Pope, another book wrote, and then saying it was Henry Kissinger. Lately, it has been Saddam Hussein. Now it's Putin. You know, you pick your person, and you figure out how it's 666. But you read it in John's context, where the enemy is Rome, and the Beast is identified as Rome later. And Kaiser Nero, okay, what's going on the number of the beasts he says the number of man in the Greek and Hebrew languages like other ancient languages, they didn't have separate alphabetic and numerical systems. So we have we use roman letters ABCD, but we use Arabic numerals, they use their letters of their alphabet for the numbers. So in Hebrew, all F is the first letter, so that's one, beta is two gimel, three goes up till you get to 10, then the next one is 20, then 30 than 40, then you get up to 100. And that's 100 200 300. So every letter has a numerical value. And so when it says the number is the number of a man, it means that the letters in this man's name, add up to six, xx, okay? Just what are you saying? Well, if you spell Caesar Nero in Hebrew letters, it adds up to 6x, six. But there's an interesting variant on that. Because in Hebrew, you could say Kaiser named Ron with a noon at the end our n, or you could say Kaiser Nero, without the N, without the noon, the noon is worth 50. So that with it, it's 666. And without it, it's 616, as in some of the manuscripts. This is, so this is talking about Caesar Nero. So you say how do you interpret it, you look at the clues in the text, and you put them in their historical context. And if you have any trouble, then you read a historical scholar.

David Ames  58:55  
Yeah. Yeah, I think the lesson from this is the it's so confusing to us, because we're out of context. But in context, it's not subtle at all.

Bart D. Ehrman  59:05  
It's not subtle at all. And you know, a lot of people thought, well, you know, John's doing this, because he doesn't want to get arrested, the authorities will find out, he's written this book, and then there'll be in big trouble. And that's why it's all so secretive. And I don't think that's the reason at all, actually, because anybody in the Roman world who heard that this horror, Babylon was sitting on a beast with seven heads that has said, the seven hills of the city, so this is not hard to figure out, anybody would write it out. But the reason he's writing such secret of language is because it's an apocalypse. Apocalypse is a divine revelation of the secrets that makes sense of this world. And so it's got to be secretive. So it's got to be mystical and weird. And so all of these apocalypses are like that. They're mystical and weird.

David Ames  59:47  
And that's its own genre.

Bart D. Ehrman  59:49  
It's a genre. It's a genre. It's just like we have short stories and novels and limericks and epic poems, and it's, every genre has a way of doing it. And so when you Reading in a science fiction novel, you know, you're not reading a, you know, front page article in The New York Times. It's a different kind of genre. And a short story isn't a limerick. And so, an apocalypse is an apocalypse, which means you have to know how apocalypses work, if you're going to understand any one of them, including the book Revelation.

David Ames  1:00:20  
Bart Ehrman, you've been incredibly generous with your time, the new book is Armageddon, what the Bible really says about the end. I want to give you a couple of minutes just to promote the other work that you do understand that your blog the proceeds is for that go to a nonprofit. You also have your podcast. tell people how they can find your work.

Bart D. Ehrman  1:00:38  
Yeah, well, let me I'll enter the blog because it's the one that's really important to me. But so I do have a podcast, a weekly podcast that's called Misquoting Jesus, Bart Ehrman, and it's not meant to mean you can misquote Jesus along with Bart Ehrman. The podcast is misquoting it with Viagra. And so every week, we talk about half an hour 45 minute interview. Great, great interviewer, Megan Lewis, and we talk about important things related to the New Testament and early Christianity every week. It's part of a larger business that I've started called the part urban professional services. If people go to Bart ervin.com, I've done I do courses, I do lectures and courses for purchase. I've got one coming up on April 15, that even if people don't come to it, they can purchase it. This will be a lecture, a 50 minute lecture on will you be left behind a history of the rapture and with q&a and with additional reading if you if you purchase it, but then courses on you know everything from the book of Genesis to the Gospels and and some of these rate lecture courses that people can hear me talk about this stuff. So let me just say about the blog, though, because the blog is near and dear to my heart. I've done it for nearly 11 years now. I post five times a week, or six times five or six times a week, between 12 114 100 words a day. Wow, on everything having to do with the New Testament, Jesus gospels, Paul, early Christianity, persecution martyrdom, women are up to Constantine and beyond. And people can comment on my posts. And I answer every question I get. And I've done this for 11 years. There's a fee to join a small membership fee to join. But as you said, David, I, I don't keep any of this money myself. I give all of it to charities, mainly dealing with hunger and homelessness. And so last year, last year, the blog raised over $500,000 Wow. So for me, it's kind of a service to the community and to the world because we give money to international relief agencies. So people should check it out. Because you know, it's not a large fee, and it contributes to a really good cause. And you get to hear about biblical scholarship or New Testament early Christianity scholarship.

David Ames  1:02:55  
It's a win win and you're heaping burning coals on the heads. Bart Ehrman, thank you so much for being on the podcast.

Bart D. Ehrman  1:03:04  
Thanks for having me.

David Ames  1:03:11  
Final thoughts on the episode. The thing that strikes you upon meeting Bart Ehrman is how nice a person he is. He was incredibly gracious with his time, he was incredibly gracious with my naive questions. I'm incredibly jealous of the people who get to have him as a professor, he reminded me so much of the best parts of Bible College and actually digging into the text of the New Testament in a way that is respectful and also critical. And I think Bart handles that really, really well. I think Bart struck something very important when he talked about truth and evidence. I'll quote him here. He says, within the evangelical tradition, truth is really important. And there is also a sense within the evangelical tradition that there are ways to find the truth. It isn't just believing something. When you have students studying it at a serious evangelical school, they are taught you have to look for evidence. But once you open up the door to evidence, you also open up the door to people disagreeing. I think that's incredibly insightful. I think all of apologetics is the attempt to bring evidence to the table. But once you have evidence as your guiding light as your standard, it will inexorably inevitably lead you away from the claims of Christianity. This goes back to what we talked about last week in that the truth will set you free. I know that for many of you Bart's books were the beginning of the deconstruction process, the beginning of letting go of inerrancy of Scripture, the beginning of letting go of the authority of Scripture. And now having the opportunity to interview Bart, I understand why he's so respectful, that even while he is tearing down the dogma or the stringent fundamentalism. He's also doing it with care, compassion and love of the text that is deeply attractive, deeply, deeply attractive. Which brings us to his current book, Armageddon, what the Bible really says about the end. It's a striking difference in that he is pulling out the violence and the wrath of the New Testament, which we don't often think of the dominion theology comes out of Revelation. Bart is tying all of our modern issues with Christian nationalism and evangelicalism to the book of Revelation. And it's skewed view, relative to the Gospels of who Jesus is. I was also just absolutely amazed to discover my ignorance about how Lindsay's book The Late Great Planet Earth. Probably many of you have read that it just so happens that I didn't. But as I said, so much of the interpretation of revelation by evangelicals comes from that book. And it was enlightening and intriguing to read, Bart, show us what the book actually says, about the time of John of Patmos and early Christianity. And ultimately, he compares and contrasts that Jesus of John of Patmos writes about in Revelation versus the Jesus who is in the Gospels and that is a stark contrast. The book is out now it is amazing. Go check it out. Read it. Do check out Bart's podcast Misquoting Jesus with Bart Ehrman Bart's blog, which is at Urban blog.org. The proceeds for that basically do what Jesus talked about in Matthew 24, to feed the hungry to house the poor. So please support Bart and become a member on his blog today. You can also find the courses that he mentioned at bought at BART ehrman.com. If you'd like to dig into the study of the New Testament, I want to thank Bart for being on the podcast for giving us his time for being so gracious with my naive questions. Thank you so much, Bart, for all the work that you do. It is incredibly appreciated by me and the community of these listeners. The secular Grace Thought of the Week is obviously inspired by Bart. Last week we talked about the truth will set you free. This week, I want to talk about doing good in the world. What I'm talking about with secular grace is often very practical, what we do for one another, how we connect with each other. I actually want to read a sliver of the Matthew 24 reference that we made a few times. Then the King will say to those on his right come you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave me food. I was thirsty, and you gave me drink. I was a stranger, and you welcomed me. I was naked, and you clothed me. I was sick, and you visited me. I was in prison, and you came to me. Then the righteous will answer him saying, Lord, when did we see you hungry and feed you or thirsty and give you drink? And when did we see you a stranger and welcome you or naked and clothe you? And when did we see you sick and in prison and visit you? And the King will answer them truly I say to you, as you did it to one of the least of these my brothers, you did it to me. Interviewing Bart reading Bart's book, I was struck again about what attracted me to Jesus to begin with. And this is it, that it was ruthlessly practical that what Jesus had to say was about doing Christianity, not believing things, and historical Christianity. And evangelical Christianity specifically has warped that into a set of dogma and beliefs. And the point I want to make is that from a secular Grace point of view, we can do these things. If you want to say that you are a follower of Jesus, this is the way you would do it. By feeding the hungry, housing the house less and generally caring for people and their practical needs. The great irony that many of us who have deconstructed and D converted is that we find we can be better Christians as non believers than we were as believers. And I think this is another one of those opportunities to do good in the world without having the baggage that comes along with the dogma and historical tradition. So many good interviews coming up including A number of community members, Holly Laurent from the mega Podcast coming up. Until then, my name is David and I am trying to be the graceful atheist. Join me and be graceful human being. The beat is called waves by MCI beats. Do you want to get in touch with me to be a guest on the show? Email me at graceful atheist@gmail.com for blog posts, quotes, recommendations and full episode transcripts head over to graceful atheists.com. This graceful atheist podcast part of the atheists United studios Podcast Network

Transcribed by https://otter.ai