Bart D. Ehrman

Bart Denton Ehrman /ərmən/ (born October 5, 1955) is an American New Testament scholar, currently the James A. Gray Distinguished Professor of Religious Studies at the University of North Carolina at Chapel Hill. According to the Journal of the Evangelical Theological Society, he is one of North America's leading scholars^[1] in his field, having written and edited 27 books, including three college textbooks. He has also achieved acclaim at the popular level, authoring five New York Times bestsellers. Ehrman's work focuses on textual criticism of the New Testament, the historical Jesus, and the development of early Christianity.

Education

Ehrman grew up in Lawrence, Kansas, and attended Lawrence High School, where he was on the state champion debate team in 1973. He began studying the Bible and its original languages at Moody Bible Institute, where he earned the school's three-year diploma in 1976.^[2] He is a 1978 graduate of Wheaton College in Illinois, where he received his bachelor's degree. He received his PhD and M.Div. from Princeton Theological Seminary, where he studied under Bruce Metzger. He received magna cum laude for both his BA in 1978 and PhD in 1985.^[3]

Career

Ehrman became an Evangelical Christian as a teenager. In his books, he recounts his youthful enthusiasm as a born-again, fundamentalist Christian, certain that God had inspired the wording of the Bible and protected its texts from all error.^[2] His desire to understand the original words of the Bible led him to the study of ancient languages and also textual criticism. During his graduate studies, however, he became convinced that there are contradictions and discrepancies in the biblical manuscripts that could not be harmonized or reconciled. He remained a liberal Christian for 15 years but later became an agnostic atheist after struggling with the philosophical problems of evil and suffering.^[2]

Ehrman has taught at the University of North Carolina at Chapel Hill since 1988, after four years of teaching at Rutgers University. At UNC he has served as both the Director of Graduate Studies and the Chair of the Department of Religious Studies. He was the recipient of the 2009 J. W. Pope "Spirit of Inquiry" Teaching Award, the 1993 UNC Undergraduate Student Teaching Award, the 1994 Phillip and Ruth Hettleman Prize for Artistic and Scholarly Achievement, and the Bowman and Gordon Gray Award for excellence in teaching.^[3]

Ehrman currently serves as co-editor of the series New Testament Tools, Studies, and Documents (E. J. Brill), co-editor-in-chief for the journal Vigiliae Christianae, and on several other editorial boards for journals and monographs. Ehrman formerly served as President of the Southeast Region of the Society of Biblical Literature, chair of the New Testament textual criticism section of the Society, book review editor of the Journal of Biblical Literature, and editor of the monograph series The New Testament in the Greek Fathers (Scholars Press).^[3]

Ehrman speaks extensively throughout the United States and has participated in many public debates, including debates with William Lane Craig, Dinesh D'Souza, Mike Licona, Craig A. Evans, Daniel B. Wallace, Richard Swinburne, Peter J. Williams, James White, Darrell Bock and Michael L. Brown.

In 2006 and 2009 he appeared on The Colbert Report,^[4][5] as well as The Daily Show,^[6] to promote his books Misquoting Jesus, and Jesus, Interrupted (respectively).

Ehrman has appeared on the History Channel, the National Geographic Channel, Discovery Channel, A&E, Dateline NBC, CNN, and NPR's Fresh Air and his writings have been featured in TIME, Newsweek, The New York Times, The New Yorker, and The Washington Post.^[7]

Works

Ehrman has written widely on issues of New Testament and early Christianity at both a strictly Christian academic and popular level, with over 27 books including three college textbooks and five New York Times bestsellers: Misquoting Jesus,^[8] Jesus, Interrupted,^[9] God's Problem,^[10] Forged,^[11][12] and How Jesus Became God.^[13] Much of his work is on textual criticism and the New Testament. His books have been translated into 27 languages.

In The Orthodox Corruption of Scripture, Ehrman argues that there was a close relationship between the social history of early Christianity and the textual tradition of the emerging New Testament. He examines how early struggles between Christian "heresy" and "orthodoxy" affected the transmission of the documents. Ehrman is often considered a pioneer in connecting the history of the early church to textual variants within biblical manuscripts and in coining such terms as "Proto-orthodox Christianity".^[14]

In Jesus: Apocalyptic Prophet of the New Millennium, Ehrman argues that Jesus was an apocalyptic preacher and that his main message was that the end of history was near, that God would shortly intervene to overthrow evil and establish his rule on earth, and that Jesus and his disciples all believed these end time events would occur in their lifetimes.^[15]

In Truth and Fiction in The Da Vinci Code, Ehrman expands on his list of ten historical and factual inaccuracies in Dan Brown's novel, previously incorporated in Dan Burstein's Secrets of the Code.

In Misquoting Jesus, Ehrman introduces New Testament textual criticism. He outlines the development of New Testament manuscripts and the process and cause of manuscript errors in the New Testament.^[16][17]

In Jesus, Interrupted, he describes the progress scholars have made in understanding the Bible over the past two hundred years and the results of their study, results which are often unknown among the population at large. In doing so, he highlights the diversity of views found in the New Testament, the existence of forged books in the New Testament which were written in the names of the apostles by Christian writers who lived decades later, and the later invention of Christian doctrines—such as the suffering messiah, the divinity of Jesus, and the Trinity.^[18][19]

In Forged, Ehrman posits some New Testament books are literary forgeries and shows how widely forgery was practiced by early Christian writers—and how it was condemned in the ancient world as fraudulent and illicit.^[20] His scholarly book, Forgery and Counterforgery, is an advanced look at the practice of forgery in the NT and early Christian literature. It makes a case for considering falsely attributed or pseudepigraphic books in the New Testament and early Christian literature "forgery", looks at why certain New Testament and early Christian works are considered forged, and the broader phenomenon in the Greco-Roman world.^[21]

In 2012, Ehrman published Did Jesus Exist? The Historical Argument for Jesus of Nazareth, defending the historical existence of Jesus of Nazareth in contrast to the mythicist theory that Jesus is an entirely mythical or fictitious being.^[22]

2014 saw the publication of How Jesus Became God: The Exaltation of a Jewish Preacher from Galilee which examines the historical Jesus, who according to Ehrman neither thought of himself as God nor claimed to be God, and how he came to be thought of as the incarnation of God himself.^[23]

Reception

Michael D. Coogan described Ehrman as "a scholar of the first rank."^[24]

Dallas Theological Seminary professor Daniel Wallace, while critical of some of Ehrman's conclusions, has praised Ehrman as "one of North America’s leading textual critics."^[1] Wallace argues, however, that Ehrman sometimes "overstates his case by assuming that his view is certainly correct."^[1] For example, Wallace asserts that Ehrman himself acknowledges the vast majority of textual variants are minor, but his popular writing and speaking sometimes makes the sheer number of them appear to be a major problem for getting to the original New Testament text.^[1] Similarly, Craig Blomberg has said Ehrman overstates the extent and importance of textual variants in the New Testament manuscripts, and that Ehrman's claim that the biblical canon was assembled for political reasons is unfounded.^[25]

Andreas J. Köstenberger, Darrell L. Bock and Josh D. Chatraw have criticized Ehrman for the way he cites the "modern scholarly consensus" in support of his claims: "It is only by defining scholarship on his own terms and by excluding scholars who disagree with him that Ehrman is able to imply that he is supported by all other scholarship."^[26] Elsewhere, Chatraw suggests Ehrman writes "with a charismatic and appealing style" for a lay audience, but argues that "Ehrman represents a segment of biblical scholarship which he often implies is the only legitimate brand of scholarship, and he rarely exposes lay readers to the best arguments of opposing views."^[27]

Bibliography

References

External links

Wikiquote has quotations related to: Bart D. Ehrman

• Bart Ehrman's website
• Christianity in Antiquity (CIA): The Bart Ehrman Blog
• Faculty page, University of North Carolina at Chapel Hill.
• A Q&A session with Ehrman
• Interview with Bart Ehrman on "God's Problem" by ReadTheSpirit.com
• Bart Ehrman's page at The Teaching Company