Nearly 10 years later, I'm wishing it had been Ehrman's latest book on the syllabus. Jesus, Interrupted, while qualifying for one of the most misleading titles of the year, is subtitled Revealing the Hidden Contradictions in the Bible (and Why We Don't Know About Them), which is the book's truer, albeit less marketable moniker. I was ready to dismiss this book as another one of the bastard children of the Jesus Seminar's legacy, which was exacerbated into a rabid frenzy by Dan Brown's infamous DaVinci Code. One more book about all the stuff the Vatican's been hiding from us? Nevertheless, familiar with Ehrman, and interested in how he was currently rehashing and reusing old material, I began reading.
Jesus, Interrupted was a more than pleasant surprise. I haven't read all of Ehrman's works, although I'm familiar with his reputation. In this book, he lays all his ideological cards out on the table in the first chapters, revealing his own journey to agnosticism, clarifying that historical criticism was not responsible for that agnosticism, and then stating that this book is not an expose of a clerical conspiracy, but rather an attempt to reveal at a lay level what many in the clergy already know, but for ambiguous reasons, are not preaching from the pulpit.
Ehrman's thesis, in a nutshell, as revealed in the subtitle, is that the Bible is full of contradictions, and this is not necessarily a bad thing. Furthermore, as Ehrman discusses in his final chapter, admitting these contradictions does not, of necessity, lead to a loss of faith. This balanced discussion contains no surprises for anyone who's read anything about historical criticism, with Ehrman using what I consider the lynchpin of the argument, the discrepancy in the time of the crucifixion chronicled in the four gospels. He follows this example up by challenging the usual response to the contradictions, which is the assumption that since the facts don't agree, it clearly never happened, or that clearly it doesn't matter, since the point is that Jesus was crucified. The when is immaterial. Instead, Ehrman encourages his reader to ask not "Was Jesus crucified" but also "What does it mean that Jesus was crucified?" And for this, Ehrman continues "little details like the day and the time actually matter" (27).
Whether one agrees with everything Ehrman puts forth in Jesus, Interrupted, his fair treatment of the subject matter cannot be denied. He delineates the difference between devotional and historical approaches, without being derogatory or dismissive of the former. Throughout the book he displays a genuine concern for proper study of the Bible, and an undeniable love of the material he studies, all the while reminding the reader that he is not a professing believer. In chapter seven, "Who Invented Christianity," he allows history to remain a complex process, rather than assuming that it was just the Council of Nicea or the ascension of Constantine which was some sort of ancient tipping point for Christianity to suddenly spring into being.
Christianity as we have come to know it did not, in any event, spring into being overnight. It emerged over a long period of time, through a period of struggles, debates, and conflicts over competing views, doctrines, perspectives, canons, and rules. The ultimate emergence of the Christian religion represents a human invention--in terms of its historical and cultural significance, arguably the greatest invention in the history of Western civilization. (268)One could disagree with Ehrman here, and still conceivably come away without the feeling that their faith has been slandered. Ehrman pays Christianity a very high compliment here, one mirrored in Dinesh D'Souza's What's So Great About Christianity? I am in unequivocal agreement with Ehrman on several points he makes in Jesus, Interrupted, and while I am guarded about some of his conclusions, my reading of this book felt more like an amicable conversation about the academic study of the bible over coffee or beer than it did an attack on the innerancy of the Word of God. I went away from reading it encouraged, and strengthened in my own faith position. As Ehrman rightly says, "a historical-criticism approach to the Bible does not necessarily lead to agnosticism or atheism. It can in fact lead to a more intelligent and thoughtful faith--certainly more intelligent and thoughtful than an approach to the Bible that overlooks all of the problems that historical critics have discovered over the years" (272).
In the years that followed my "Jesus" course, I had to fight my way through wondering whether accepting historical criticism meant I had to give up on my faith. After all, I was denying everything Josh McDowell had ever written about, and in the late 80s and early 90s, making the statement that McDowell was wrong was a sort of Evangelical heresy. I'm no longer an Evangelical Christian, but I am still firmly rooted in the religious identity of some sort of Christian. Ehrman's Jesus, Interrupted gave me a bit more licence to remain Christian, while still admitting there are some serious textual issues when it comes to the bible. I had learn all this the hard way, and while I'm of Schopenhauer's opinion when it comes to experienced knowledge as superior to read knowledge, I must nevertheless recommend this book. I recommend it for anyone who has some serious questions about the contradictions in the bible, but continue to choose to believe in the truth of the resurrection. I'll end this review with Ehrman's words on the subject, since they're rather powerful. I'm strongly convinced they could have been the closing remarks of my Easter Sunday sermon so many years ago. Maybe they will be for some unpreached Easter Sunday sermon I have yet to give.
The resurrection of Jesus was not a historical event that could proved or disproved, since historians are not able, by the nature of their craft, to demonstrate the occurence of a miracle. It was a bold mythical statement about God and the world. This world is not all there is. There is life beyond this world. And the horrible actions of humans, such as crucifying and innocent man, are not the end of the story. Evil does not have the last word; God has the last word. And death is not final. God triumphs over all, including death itself. (276)