Status
Available
Call number
Collection
Publication
New York : HarperOne, c2008.
Description
Renowned Bible scholar Bart Ehrman discusses the contradictory explanations for suffering put forth by various biblical writers and invites all people of faith--or no faith--to confront their deepest questions about how God engages the world and each of us.
Media reviews
Journal of the Evangelical Theological Society
User reviews
LibraryThing member reannon
I really like Bart Ehrman's writing. He is a knowledgeable scholar, and he asks important questions and doesn't settle for easy answers. This book talks of his life as a Christian... growing up in mainstream Christianity, then having a born-again experience and devoting himself to evangelical
I realize this summary does not do justice to the book and its depth and complexity of argument. Ehrman isn't interested in glib answers. He talks about the strengths and fallacies of all the arguments. For example, many people tell him that suffering is a result of God's allowing his creation free will. Ehrman just doesn't believe that answers why so many suffer in natural disasters, just and unjust alike, and why so many suffer from the time they are born.
Excellent overview of a complex and important topic.
Show More
Christianity, then becoming a Biblical scholar in order to understand the texts of the Bible. His scholarship is incredible... not only can he talk knowledgeably about the various texts of the Bible we have, but about the Bible's textual scholars from the early years of Christianity on. In this book, Ehrman talks about why and how he lost his Christian faith and became an agnostic, and it has to do with the question of human suffering. The problem boils down to this... God is all powerful, God is all loving, but suffering exists... deep relentless suffering of the innocent as well as the not-so-innocent. Ehrman discusses the viewpoints of suffering in the Bible itself. The majority of the texts are from the prophets for whom suffering is the consequence of sin and the punishment for it. He also talks a lot about the apocalyptic vision in which, for some unknown reason, the adversary of god has become powerful and causes human suffering, and that suffering is to be relieved when God decides to stop it. Problem was, it was pretty clear that every generation saw the time of the Rapture as coming NOW. Ehrman himself comes closest to the view of Ecclesiastes, which is that suffering and joy are both quite real, and a mystery, but we should help alleviate suffering and enjoy that which is good.I realize this summary does not do justice to the book and its depth and complexity of argument. Ehrman isn't interested in glib answers. He talks about the strengths and fallacies of all the arguments. For example, many people tell him that suffering is a result of God's allowing his creation free will. Ehrman just doesn't believe that answers why so many suffer in natural disasters, just and unjust alike, and why so many suffer from the time they are born.
Excellent overview of a complex and important topic.
Show Less
LibraryThing member Atomicmutant
Bart Ehrman writes clearly and knowledgeably about the Bible. I've enjoyed many of his books, (and lectures)
and have always found them informative and engaging. This book adds a passionate, personal, human dimension
to his work that is very compelling. A wonderful blend of personal anecdote,
musing, and compelling and thorough research and analysis. Highly recommended.
and have always found them informative and engaging. This book adds a passionate, personal, human dimension
to his work that is very compelling. A wonderful blend of personal anecdote,
Show More
entirely human philosophicalmusing, and compelling and thorough research and analysis. Highly recommended.
Show Less
LibraryThing member AuntieClio
I’ve been wanting to read Ehrman’s work for quite a while, and this one did not disappoint. In God’s Problem Dr. Ehrman delineates the several kinds of suffering in the Bible; suffering because Believers turned away from God and His law, suffering because Believers are His chosen people,
Show More
suffering to prove God’s greatness (i.e. Job), etc. Each level can be backed up with passages from the Bible, but what Ehrman does is point out where these themes of suffering clash with each other, and with life as we know it. Further, Ehrman contextualizes it in terms of the historic placement within society at the time of the biblical writing and compares it to how modern society (and Christians) view these writings. While Ehrman offers these comparisons, he’s not afraid to say that no one knows for sure why suffering happens and frequently wonders how if God is so loving, how He can let such horrendous things occur in our world. A question older than the writings in the Bible itself. Based on this book, I know I’ll be reading more of Ehrman’s work. Show Less
LibraryThing member voteunion
Professor Ehrman tackles suffering and the Bible's approaches to the thorny problem of why people suffer.
Professor Ehrman begins this book with his usual short autobiography. He began his academic career as a bible-thumping reborn again Christian. He learned Greek and Hebrew and set about
In "God's Problem," Ehrman sets forth the reasons the Bible gives us for suffering and shows that there was an evolution of answers. The early Hebrews explained suffering as a punishment for turning away from God. The early Hebrews worshiped the Mesopotamian gods, most notably Baal, and this was a major obstacle to establishing monotheism. Accordingly, the early books, specifically Exodus and Leviticus, portray suffering as the fruits of failing to worship the Hebrew god.
As Judaism evolved, Jews developed the idea of a covenant. They were entitled to Canaan because God promised it to them (much in the same way American invented the idea of Manifest Destiny to justify the taking of lands from native Americans). As the concept of a covenant between god and the Hebrews evolved, the prophets then explained suffering as a result of failure to keep the covenant. The best example is Isiah, in which god punishes Israel for failing to keep his laws, thus breaking the covenant. Some books offered no explanation at all. For example, Ecclesiastes claims that there is no heaven or afterlife; suffering is arbitrary and without reason. We must count on suffering as part of the normal part of life. The best we can hope for is to enjoy the short stay we have on the earth.
Other books contradict the early explanations. For example, in Maccabees (apocrypha for some) suffering results because the Hebrews are keeping the covenant as Antiochus IV persecutes the Hebrews in the Maccabean Revolt.
Over the course of ancient history, however, the covenant rationale began to lose traction, and Jews developed a form of theology called "apocalypticism," whereby suffering was now explained as a battle between good and evil. The most notable apocalyptics were Jesus and Paul, who now focused upon the idea of a satan or devil. Erhman gives us here a brief history of the devil, and we see that he or she is a very recent invention. For example, the satan in the book of Job is an adviser to God, a sort of counselor among a body of advisors. Hebrews did not have a concept of satan or devil or even hell. (The snake in the Garden of Eden is never identified as the devil. This association was drawn by saint Augustine in the 4th Century, and Christians have since thought of the serpent as satan ever since. The motif of talking serpents was common in early Mesopotamia, e.g. "The Epic of Gilgamesh," and Hebrews most likely borrowed it for their mythology. The talking serpent was never intended to be Satan, the fallen angel.)
Erhman here give a concise history of apocalypticism, and here he rants against the foolishness of reading certain books, mainly Daniel and Revelations, as predictions of things to come. They were, Ehrman reminds us, written about specific events to specific audiences. Daniel was addressed to Hebrews who suffered under the Babylonian exile and Revelations is addressed to 1st century Christians suffering from sporadic Roman persecutions. They are not to be read, Ehrman cautions, as predictions of world war III or the rise of some antichrist. (We know who the 666 man was: Emperor Nero)To do so is to is to construct a mythology (i.e. a rapture, a rise of an antichrist, an armageddon) that was never intended.
In the end, Ehrman concludes, if we are looking to cues from the Bible as to why there is suffering, we are going to be pretty disappointed. The authors had their own axes to grind and their own political agendas and there explanations were intended to forward those agendas. In the end, we may just have to accept God's explanation to Job, who after all his suffering and loss is merely told, in effect: "because I'm God, that's why."
Not a very satisfying answer, God. You'll have to do better.
Professor Ehrman begins this book with his usual short autobiography. He began his academic career as a bible-thumping reborn again Christian. He learned Greek and Hebrew and set about
Show More
researching the history of the Bible and Christianity. His research led him to conclude that the Bible is very much a human creation, leading him to abandon his faith. He now calls himself an agnostic.In "God's Problem," Ehrman sets forth the reasons the Bible gives us for suffering and shows that there was an evolution of answers. The early Hebrews explained suffering as a punishment for turning away from God. The early Hebrews worshiped the Mesopotamian gods, most notably Baal, and this was a major obstacle to establishing monotheism. Accordingly, the early books, specifically Exodus and Leviticus, portray suffering as the fruits of failing to worship the Hebrew god.
As Judaism evolved, Jews developed the idea of a covenant. They were entitled to Canaan because God promised it to them (much in the same way American invented the idea of Manifest Destiny to justify the taking of lands from native Americans). As the concept of a covenant between god and the Hebrews evolved, the prophets then explained suffering as a result of failure to keep the covenant. The best example is Isiah, in which god punishes Israel for failing to keep his laws, thus breaking the covenant. Some books offered no explanation at all. For example, Ecclesiastes claims that there is no heaven or afterlife; suffering is arbitrary and without reason. We must count on suffering as part of the normal part of life. The best we can hope for is to enjoy the short stay we have on the earth.
Other books contradict the early explanations. For example, in Maccabees (apocrypha for some) suffering results because the Hebrews are keeping the covenant as Antiochus IV persecutes the Hebrews in the Maccabean Revolt.
Over the course of ancient history, however, the covenant rationale began to lose traction, and Jews developed a form of theology called "apocalypticism," whereby suffering was now explained as a battle between good and evil. The most notable apocalyptics were Jesus and Paul, who now focused upon the idea of a satan or devil. Erhman gives us here a brief history of the devil, and we see that he or she is a very recent invention. For example, the satan in the book of Job is an adviser to God, a sort of counselor among a body of advisors. Hebrews did not have a concept of satan or devil or even hell. (The snake in the Garden of Eden is never identified as the devil. This association was drawn by saint Augustine in the 4th Century, and Christians have since thought of the serpent as satan ever since. The motif of talking serpents was common in early Mesopotamia, e.g. "The Epic of Gilgamesh," and Hebrews most likely borrowed it for their mythology. The talking serpent was never intended to be Satan, the fallen angel.)
Erhman here give a concise history of apocalypticism, and here he rants against the foolishness of reading certain books, mainly Daniel and Revelations, as predictions of things to come. They were, Ehrman reminds us, written about specific events to specific audiences. Daniel was addressed to Hebrews who suffered under the Babylonian exile and Revelations is addressed to 1st century Christians suffering from sporadic Roman persecutions. They are not to be read, Ehrman cautions, as predictions of world war III or the rise of some antichrist. (We know who the 666 man was: Emperor Nero)To do so is to is to construct a mythology (i.e. a rapture, a rise of an antichrist, an armageddon) that was never intended.
In the end, Ehrman concludes, if we are looking to cues from the Bible as to why there is suffering, we are going to be pretty disappointed. The authors had their own axes to grind and their own political agendas and there explanations were intended to forward those agendas. In the end, we may just have to accept God's explanation to Job, who after all his suffering and loss is merely told, in effect: "because I'm God, that's why."
Not a very satisfying answer, God. You'll have to do better.
Show Less
LibraryThing member bragan
Biblical scholar Bart Ehrman considers a question much-debated by religious believers: "If there is an all-powerful and loving God in this world, why is there so much excruciating pain and unspeakable suffering?" Personally, I've always thought that the exploration of this question makes a good
This book is most definitely not an anti-religion screed, however, and while Ehrman presents his point of view and the reasons why he thinks as he does, he's not exactly rubbing his hands together and cackling gleefully at the thought of destroying anyone's belief system. What he is doing is carefully examining how the various authors of the Bible explained the existence of human suffering, putting those explanations in their proper historical context, and then commenting on the problems he sees with them.
Ehrman's writing is very clear and easy to understand. It's not exactly lively, though, and does get a bit repetitive in places. And, to someone like me for whom the best and most sensible answer to "If God exists, why do we suffer?" clearly seems to be that the premise itself is faulty, it often starts to feel a bit angels-on-the-head-of-a-pin pointless after a while. Still, I found much of it interesting and useful, if only for the perspectives it gives about ideas on sin and suffering that are still prevalent today, and just how deep the roots of some of those ideas go. I also appreciate how careful Ehrman is to keep himself grounded in the reality of human suffering, never reducing it to an abstract philosophical point. And I do think his conclusions are absolutely spot-on.
Show More
argument for atheism. Ehrman more or less agrees: it was precisely this question that led to him abandoning his once-deep Christian faith. These days, he considers himself an agnostic, saying that while he does not know whether or not there is a god, he's pretty sure that the all-powerful, all-loving interventionist deity he was taught to believe in doesn't exist.This book is most definitely not an anti-religion screed, however, and while Ehrman presents his point of view and the reasons why he thinks as he does, he's not exactly rubbing his hands together and cackling gleefully at the thought of destroying anyone's belief system. What he is doing is carefully examining how the various authors of the Bible explained the existence of human suffering, putting those explanations in their proper historical context, and then commenting on the problems he sees with them.
Ehrman's writing is very clear and easy to understand. It's not exactly lively, though, and does get a bit repetitive in places. And, to someone like me for whom the best and most sensible answer to "If God exists, why do we suffer?" clearly seems to be that the premise itself is faulty, it often starts to feel a bit angels-on-the-head-of-a-pin pointless after a while. Still, I found much of it interesting and useful, if only for the perspectives it gives about ideas on sin and suffering that are still prevalent today, and just how deep the roots of some of those ideas go. I also appreciate how careful Ehrman is to keep himself grounded in the reality of human suffering, never reducing it to an abstract philosophical point. And I do think his conclusions are absolutely spot-on.
Show Less
LibraryThing member StephenBarkley
You know the old saying about what happens when you assume ...
Let's look at the subtitle of Ehrman's book and unpack the assumptions: "How the Bible Fails to Answer Our Most Important Question—Why We Suffer".
- Assumption Number 1: Our most important question is, "Why do we suffer?"
- Assumption
"Why do we suffer" is clearly Ehrman's most important question. In an autobiographical first chapter he describes how this question led him to dismiss the evangelical Christian faith he was raised and educated in. In his words, "The problem of suffering became for me the problem of faith" (3).
Reading this book from a Christian perspective, the first chapter evoked pathos and a desire to walk with Ehrman through his intellectual and faith struggles. Unfortunately, his use of tragedy for shock value combined with an air of intellectual superiority quickly undermined any sense of empathy.
Ehrman brutally describes human suffering. From the Nazi concentration camps to children dying for lack of clean water, nothing is exempt from his eye. While it's critical in a book like this to state the depth of human suffering, he uses graphic suffering to bludgeon carefully nuanced and sincere attempts towards an answer.
The bulk of God's Problem consists of chapters which describe how different biblical authors wrestled with the question of suffering:
1) People suffer because God judges sinners
2) Suffering is a consequence of sin
3) Suffering is the path to redemption
4) Suffering makes no sense
5) God will even out the scales in the afterlife
For Ehrman, these views are often mutually exclusive. His historical method precludes any systematic understanding of the whole canon. In the end, he accepts the view of Job (without the prelude and conclusion)—that suffering simply makes no sense.
Let me offer one more implicit assumption—that we should be able to fully comprehend the biggest mysteries of life including, should he exist, the mind of God and the nature of suffering. This was the sort of theological arrogance that God challenged Job about.
I'll be honest. I don't know why a good and powerful God allows evil to exist. I do know that Ehrman's disdain of any attempts to reach towards an answer is no help on the journey.
Let's look at the subtitle of Ehrman's book and unpack the assumptions: "How the Bible Fails to Answer Our Most Important Question—Why We Suffer".
- Assumption Number 1: Our most important question is, "Why do we suffer?"
- Assumption
Show More
Number 2: The Bible was written to answer the question "Why do we suffer?""Why do we suffer" is clearly Ehrman's most important question. In an autobiographical first chapter he describes how this question led him to dismiss the evangelical Christian faith he was raised and educated in. In his words, "The problem of suffering became for me the problem of faith" (3).
Reading this book from a Christian perspective, the first chapter evoked pathos and a desire to walk with Ehrman through his intellectual and faith struggles. Unfortunately, his use of tragedy for shock value combined with an air of intellectual superiority quickly undermined any sense of empathy.
Ehrman brutally describes human suffering. From the Nazi concentration camps to children dying for lack of clean water, nothing is exempt from his eye. While it's critical in a book like this to state the depth of human suffering, he uses graphic suffering to bludgeon carefully nuanced and sincere attempts towards an answer.
The bulk of God's Problem consists of chapters which describe how different biblical authors wrestled with the question of suffering:
1) People suffer because God judges sinners
2) Suffering is a consequence of sin
3) Suffering is the path to redemption
4) Suffering makes no sense
5) God will even out the scales in the afterlife
For Ehrman, these views are often mutually exclusive. His historical method precludes any systematic understanding of the whole canon. In the end, he accepts the view of Job (without the prelude and conclusion)—that suffering simply makes no sense.
Let me offer one more implicit assumption—that we should be able to fully comprehend the biggest mysteries of life including, should he exist, the mind of God and the nature of suffering. This was the sort of theological arrogance that God challenged Job about.
I'll be honest. I don't know why a good and powerful God allows evil to exist. I do know that Ehrman's disdain of any attempts to reach towards an answer is no help on the journey.
Show Less
LibraryThing member Devil_llama
A biblical scholar looks at the problem of evil. If there truly is an all powerful, all loving God, how can there be evil? He examines the different biblical explanations for evil, including punishment for sin, redemptive power of evil, free will, and just because (the last is my phrase, not his).
Show More
The book is well written, accessible, and not laden with jargon. It is a thorough look at biblical explanations for evil, and includes some more modern manifestations of these arguments, as well. The author dissects each argument in turn to see whether it holds water or not. The book loses a star for the section in which the author explains why he calls himself an agnostic and not an atheist, showing that he is unfamiliar with the way most atheists use the term, and that he is apparently unfamiliar with (or unwilling to grant any credence to) the atheist literature. In his attempts to establish his own humility, he comes off as somewhat smugly superior to both believers and non-believers. In addition, I will have to say that evil is not a good reason to reject belief in the existence of a god; it might be a good reason to reject belief in a particular manifestation of a god, and a good reason not to worship any particular deity, but the mere presence of evil in the world does not negate a creator god. While his position does not render his thesis bankrupt or even suspect, it is disheartening to see someone playing so handily into the trope that non-believers reject God because they are angry at him. Otherwise, a fine work. Show Less
LibraryThing member ryvre
Slow, dry, and I couldn't help but think that the author was missing the point.
LibraryThing member heinous-eli
As a person who reads and debates frequently on the topic of the problem of evil, this book was extremely satisfying and thorough. Finally, an agnostic perspective on the issue, and a deconversion story from a well-informed, well-grounded, rational individual.
LibraryThing member Clif
This book is part personal spiritual memoir and part biblical analysis. It comes across as a rambling lecture by a bible professor who likes to tell stores about himself and expound on world history in addition to discussing the biblical subject at hand. The combination kept my interest while
Mr. Ehrman provides a thorough review of Biblical views of evil and suffering that includes both the Old Testament (Hebrew Bible) and the New Testament. He uses easy to understand language, and when academic and theological terms are used they are clearly defined. His analysis of the book of Job I found to be particularly well done. Mr. Ehrman can now evaluate the book of Job without trying to defend God's actions, now that he has publicly announced that he's an agnostic.
Yes it's true! He states early in the book that he now considers himself to be an agnostic. And that is after starting out as an evangelical fundamentalist and attending the conservative bastions of Moody Bible Institute and Wheaton College. Wow, what a roller coaster ride that must have been!
I am sympathetic with his spiritual journey except that the beginning and ending points are less extreme in my own case. However, I wish Mr. Ehrman had mentioned some of the alternative concepts of God that he apparently passed over on his journey from being fundamentalist to becoming agnostic. Ehrman is sufficiently well informed to know that there are images of God that don't require God to be a divine and cosmic baby sitter. Ehrman has concluded that since there is suffering in the world, God can't possibly be anything that is humanly imaginable. Does this include a God who simply doesn't intervene in the physical universe? Does that include a God who is the "ground of being?" Perhaps Ehrman didn't want to hurt his book sales by trying to discuss difficult to understand concepts of God. He wanted to make sure he got his share of the "No-God" genre by staking out a position somewhere between Richard Dawkins and Billy Graham.
Show More
providing an educational experience.Mr. Ehrman provides a thorough review of Biblical views of evil and suffering that includes both the Old Testament (Hebrew Bible) and the New Testament. He uses easy to understand language, and when academic and theological terms are used they are clearly defined. His analysis of the book of Job I found to be particularly well done. Mr. Ehrman can now evaluate the book of Job without trying to defend God's actions, now that he has publicly announced that he's an agnostic.
Yes it's true! He states early in the book that he now considers himself to be an agnostic. And that is after starting out as an evangelical fundamentalist and attending the conservative bastions of Moody Bible Institute and Wheaton College. Wow, what a roller coaster ride that must have been!
I am sympathetic with his spiritual journey except that the beginning and ending points are less extreme in my own case. However, I wish Mr. Ehrman had mentioned some of the alternative concepts of God that he apparently passed over on his journey from being fundamentalist to becoming agnostic. Ehrman is sufficiently well informed to know that there are images of God that don't require God to be a divine and cosmic baby sitter. Ehrman has concluded that since there is suffering in the world, God can't possibly be anything that is humanly imaginable. Does this include a God who simply doesn't intervene in the physical universe? Does that include a God who is the "ground of being?" Perhaps Ehrman didn't want to hurt his book sales by trying to discuss difficult to understand concepts of God. He wanted to make sure he got his share of the "No-God" genre by staking out a position somewhere between Richard Dawkins and Billy Graham.
Show Less
LibraryThing member mwhel
Religion teaches us of the link between suffering and sin; that at least some suffering is a direct result of sin. This book explores that relationship. In particular, who suffers as a result of whose sin? To what extent? What are the other divine causes of suffering? Who inflicts the suffering? To
Show More
what end? Religion's instinctive response to these troubling questions is that Original Sin initiated human suffering, that God's wrath demands a penalty (most often punishment and suffering), and that our free will determines our share in that suffering. Life shows us that the real causes of suffering aren't so simplistic. This is a brave book by a very good author. Show Less
LibraryThing member iBeth
My favorite of Ehrman's books--with Misquoting Jesus a close second. The book is heartfelt and convincing. I now better understand why sentiments such as "everything happens for a reason" and "this is the best of all possible worlds" and "we suffer because we have free will" are bothersome. Ehrman
Show More
doesn't write to argue anyone out of faith, but this book does encourage a thoughtful examination of religious explanations of/justifications for suffering. Show Less
LibraryThing member deusvitae
This is Ehrman's rather personal look at the issue that caused him to "de-convert:" the existence of evil and, in his view, an insufficient answer or divine action regarding evil.
The author spends most of the book going through the various answers that the Bible presents to explain the existence
In the end, the work is deeply unsatisfying. Different answers for different situations are deemed "contradictory." Furthermore, when attempting to "refute" the various perspectives, strawman arguments are brought up. He rejects the apocalyptic view for highly questionable reasons, partly due to his (ironically) "fundamentalist" perspective on what the Kingdom "must be." His rejection of the concept of redemptive suffering is also quite facile, and does not really take into account the theological power behind God allowing His own Son to suffer, and the implications such has for the question.
Ultimately, the book is unsatisfying because "evil" is really never defined, and the author's rather modernist, post-Enlightenment view seems to handle the question of what "evil" is on a quite facile level. The author would also exalt the position of man and his intelligence, and his interpretation of God's response to Job is quite telling in that regard.
The book represents a good explanation of various Biblical perspectives, but the author's interpretation and philosophical presuppositions that color them are quite unsatisfying.
The author spends most of the book going through the various answers that the Bible presents to explain the existence
Show More
of evil: consequence of sin, free will, redemptive suffering, no real answer, and the apocalyptic perspective of the world being under the control of evil forces. The explanations are quite approachable, and, on the whole, fairly accurate, save for the author's prejudice toward the scholarly explanations for the Old and New Testaments. In the end, the work is deeply unsatisfying. Different answers for different situations are deemed "contradictory." Furthermore, when attempting to "refute" the various perspectives, strawman arguments are brought up. He rejects the apocalyptic view for highly questionable reasons, partly due to his (ironically) "fundamentalist" perspective on what the Kingdom "must be." His rejection of the concept of redemptive suffering is also quite facile, and does not really take into account the theological power behind God allowing His own Son to suffer, and the implications such has for the question.
Ultimately, the book is unsatisfying because "evil" is really never defined, and the author's rather modernist, post-Enlightenment view seems to handle the question of what "evil" is on a quite facile level. The author would also exalt the position of man and his intelligence, and his interpretation of God's response to Job is quite telling in that regard.
The book represents a good explanation of various Biblical perspectives, but the author's interpretation and philosophical presuppositions that color them are quite unsatisfying.
Show Less
LibraryThing member rodrichards
Ehrman has become one of my favorite writers in the realm of Biblical and extra-Biblical/Gnostic studies. A very clear understanding of the various reasons for suffering that are offered in the Bible (which are prevalent throughout the culture), as well as his own speculation/journey from Christian
Show More
to agnostic. Makes me want to read "The Brothers Karamazov" again. Show Less
LibraryThing member rcss67
I think this is the best of Ehrman's books. It asks the question that I ahve often asked- how can a loving God allow so much apparently needless suffering? And Ehrman, coming from a completely different religious background to me- evangelical compared to atheist/agnostic- has the courage to say
Show More
that what he found has caused him to lose his faith. I suppose he was preaching to the converted in my case, but I have asked myself the same questions and it was nice to see him trawl the Bible and discuss its various appraches to this question. I dont want to offend believers so I wont go any further in this review than to ask that people ask, the next time a disaster happens and some survivor praises God for saving them- Why didnt God save the others too? Show Less
LibraryThing member Sullywriter
This book is bit more personal than others Ehrman has written. Ehrman's inability to reconcile a world overwhelmed with sufferiung with an all-powerful, compassionate God drove him to agnosticism. As in his other books, Ehrman's approach is scholarly but completely accessible as he examines
Show More
biblical responses to suffering. A compelling, insightful, and provocative inquiry. Show Less
LibraryThing member lpg3d
Well argued, clear and well written discourse on why suffering exists if a god also exists.
LibraryThing member MrDickie
If there is a God why does he allow or initiate suffering? This is the profound question of this book and the Hebrew and Christian faiths.
LibraryThing member kaelirenee
Anyone who's been awoken by Jehovah's Witnesses on Saturday mornings knows that the question of why God allows suffering is a despirate problem for believers of the Bible. For some, it is enough of a problem to convince them of the non-existance of the Abrahamic God.
Ehrman, the author of
A good protion of this book is set aside as Ehrman's own memoir of how he became (as he calls it) Dead Again-deciding that he no longer believes the tennets of his Born-Again faith and becoming an agnostic. This book is an excellent analysis of what many believers and non-believers grapple with, and many eventually come to the same conclusions he does-that the Bible does not explain in any real and satisfying way how an all-loving and all-powerful God can allow so many people to die of starvation, malaria, cruelty, etc-and he provides devistating statistics. It may also be useful for people trying to understand the position many take in not being able to believe in God-despite this, Ehrman is NOT an atheist, nor is he trying to convert anything. He presents the literary/Biblical criticism of Scripture, tries to understand it, and applies classic philosophy to the arguements he's heard. This book never came close to making me question my own faith, but it has lead me to think more closely about some of the more painful aspects of divinity.
Ehrman, the author of
Show More
Misquoting Jesus, is a Biblical scholar, professor, and former Born-Again Christian. His latest book puts for the Scriptural answers for why there is suffering, in addition to historical and modern interpretations of these answers, and explains how these answers fall short. Each section examines a different suggestion for the problem of suffering and looks at New and Old Testement answers to them. Included are the ideas of suffering because of God-given Free Will, suffering as a test of faith, suffering as punishment, suffering to teach lessons, and suffering as an Apocolyptic sign-and of course that we cannot know God's reason for "allowing" suffering. He even includes the parent analogy-that God is like a parent who must punish His children. Though it is not as Scriptually founded as many of the other arguments, it is a common modern argument (right up there with Free Will).A good protion of this book is set aside as Ehrman's own memoir of how he became (as he calls it) Dead Again-deciding that he no longer believes the tennets of his Born-Again faith and becoming an agnostic. This book is an excellent analysis of what many believers and non-believers grapple with, and many eventually come to the same conclusions he does-that the Bible does not explain in any real and satisfying way how an all-loving and all-powerful God can allow so many people to die of starvation, malaria, cruelty, etc-and he provides devistating statistics. It may also be useful for people trying to understand the position many take in not being able to believe in God-despite this, Ehrman is NOT an atheist, nor is he trying to convert anything. He presents the literary/Biblical criticism of Scripture, tries to understand it, and applies classic philosophy to the arguements he's heard. This book never came close to making me question my own faith, but it has lead me to think more closely about some of the more painful aspects of divinity.
Show Less
LibraryThing member nmele
A Bible scholar looks at attempts to deal with the problem of suffering in the Bible. Ehrman says in this book that he moved from evangelical Christianity to agnosticism because he could not reconcile Biblical explanations of suffering with what he sees and experiences. This is a fascinating book
Show More
but it doesn't, to my mind, address the problem of suffering in all its complexity. Show Less
LibraryThing member ecw0647
I have found all of Ehrman's books (and lectures published by the Teaching Company) to be readable, thought-provoking, fascinating, and a welcome antidote to the mindless religio-babble coming from many so-called Christians, especially of the television variety.
LibraryThing member la2bkk
Whether in his books or lectures, Professor Ehrman has the rare ability to inform the reader in an interesting fashion using concise, straightforward language. Perhaps most importantly, he actually analyzes the biblical texts instead of relying on well worn but unsubstantiated beliefs. To quote
In this work the common explanations of suffering (punishment for sin, "free will," etc.) are addressed and found lacking. While no answers are found, and there may be none, Professor Ehrman's analysis is thought provoking and informative. Recommended.
Show More
from his book, "It is important then, to see what the bible actually says, and not to pretend it doesn't say something that happens to contradict one's own particular point of view. But whatever the bible says needs to be evaluated... It is a matter of using our intelligence to assess the merit of what the biblical authors say."In this work the common explanations of suffering (punishment for sin, "free will," etc.) are addressed and found lacking. While no answers are found, and there may be none, Professor Ehrman's analysis is thought provoking and informative. Recommended.
Show Less
LibraryThing member bibleblaster
Ehrman has become one of my favorite writers in the realm of Biblical and extra-Biblical/Gnostic studies. A very clear understanding of the various reasons for suffering that are offered in the Bible (which are prevalent throughout the culture), as well as his own speculation/journey from Christian
Show More
to agnostic. Makes me want to read "The Brothers Karamazov" again. Show Less
LibraryThing member aketzle
This is good and interesting in parts, but I think it's directed at someone who is still on the fence about belief in a Christian god, so much of it is uninteresting to me. Way more in-depth theological discussion and comparison than I was interested in. He does make some excellent points, but
Show More
there are more succinct ways of getting the same message, I'm sure. Show Less
LibraryThing member A.Godhelm
This is one of Ehrman's lesser books for non-christians, as it deals heavily with theological and interpretive issues for christianity based on Bible verses dealing with suffering and the role of God in inflicting or alieving suffering. From an outside perspective, most of this battle comes down to
From a "religious studies" perspective then, what remains is about a quarter of the book, dealing more universally with the problem of theodicy, perhaps best articulated (and quoted by Ehrman) by Epicurus. Can a monotheistic view support a world with evil in it? For Ehrman, a doctrine about Satan, or defaulting to 'free will' or 'mystery' handwaves does not cut it.
Great book for doubting Christians or a general overview of these problems (and common answers) but nothing new to say.
Show More
the fusion of the jewish interpretation(s) of God in the OT, with the God of the NT (which has far less direct involvement in toying with humanity and therefore less problematic verses), and so the dilemma of reconciling the vengeful, even spiteful OT God with the NT verses just isn't there. From a "religious studies" perspective then, what remains is about a quarter of the book, dealing more universally with the problem of theodicy, perhaps best articulated (and quoted by Ehrman) by Epicurus. Can a monotheistic view support a world with evil in it? For Ehrman, a doctrine about Satan, or defaulting to 'free will' or 'mystery' handwaves does not cut it.
Great book for doubting Christians or a general overview of these problems (and common answers) but nothing new to say.
Show Less
Subjects
Language
Original publication date
2008
Physical description
x, 294 p.; 24 cm
ISBN
9780061173974
Local notes
Marginal Notations