Why I am no longer a Christian | By Paul Williams

Summary

The speaker explains their journey from being a born-again Evangelical Christian to losing faith in key Christian doctrines. They describe how intense Bible study and exposure to biblical scholarship led to doubts about the inerrancy of Scripture and the divinity of Jesus. Despite still holding many Christian beliefs, they can no longer accept doctrines like the Trinity, Incarnation, and Atonement due to historical and theological issues. The video reflects on how critical examination of religious texts can challenge deeply held beliefs.

Takeaways

• 📅 Became a born-again Evangelical Christian on a specific date, month, and year.
• 🙏 Developed a powerful relationship with God and saw the Bible come alive.
• 📖 Noticed various problems and inconsistencies in the Bible, initially attributing them to the Devil.
• 🔍 Sought solutions in biblical commentaries, but some problems persisted and deepened.
• 📚 Realized many of these issues are well-known in biblical scholarship, not just spiritual attacks.
• 📅 Identified the belief in the imminent end of the world as a significant issue.
• 📜 Discovered that the Gospel of John is less historical and more theological, casting doubt on its reliability.
• 🏛 Learned from scholars that early church doctrines like the Trinity and Incarnation developed over time and were influenced by external philosophies.
• 🧠 Recognized modern understanding of biblical texts is more nuanced than early church interpretations.
• ✝️ While rejecting key doctrines like the Incarnation and Atonement, still retains many Christian beliefs, but no longer identifies as a traditional Christian.

Q & A

Why did the speaker originally become a Christian?

The speaker became a Christian after a born-again experience in a local Baptist church, believing in the inerrancy of scripture and the divinity of Jesus.

What positive experiences did the speaker have as a Christian?

The speaker had many extraordinary spiritual and even supernatural experiences, developed a powerful relationship with God, and found the scriptures to be very relevant and alive.

What caused the speaker to start doubting their faith?

The speaker began to notice various problems and contradictions in the Bible, which led them to seek solutions through biblical commentaries and further reading. However, this often resulted in discovering more issues.

What were some specific problems the speaker encountered in the Bible?

The speaker identified two major issues: the eschatological expectations of Jesus, Paul, and others in the New Testament, which didn't materialize, and the historical reliability of the Gospel of John, particularly its portrayal of Jesus' divinity.

How did biblical scholarship affect the speaker's faith?

The speaker found that many well-known issues among biblical scholars, which contradicted their previous understanding of the Bible, led them to question the inerrancy and historical reliability of the scriptures.

What is the 'imminent parousia' and how did it impact the speaker's beliefs?

The 'imminent parousia' refers to the New Testament expectation of the end of the world happening soon. The speaker found that this expectation, which did not come to pass, indicated a mistake by key New Testament figures, contributing to their doubt.

What did the speaker learn about the Gospel of John from biblical scholars?

The speaker learned that the Gospel of John is considered less historical than the other gospels and that its high Christological statements are not believed to be actual sayings of the historical Jesus by most scholars.

How did the understanding of genre and historical context change the speaker's view of the Bible?

The speaker realized that modern readers understand much more about the types of literature in the Bible, metaphors, and the historical development of beliefs, which made them question the naive historical reading of the early church.

What parts of Christianity does the speaker still believe in?

The speaker still believes in one God, God's creation of the universe, Jesus as the Messiah, the day of judgment, angels and demons, and the resurrection of the dead, among other aspects.

What does the speaker reject about Christianity now?

The speaker rejects the doctrines of the Incarnation, the Trinity, and the Atonement, viewing them as historically, theologically, and philosophically untenable.

What impact did studying Christianity at university have on the speaker's faith?

Studying Christianity at university exposed the speaker to critical biblical scholarship, which further undermined their faith and led many of their peers to lose their evangelical or traditional beliefs.

What is the main reason the speaker is no longer a Christian?

The speaker is no longer a Christian primarily due to historical, theological, and philosophical issues they discovered in the Bible, particularly concerning the divinity of Jesus, the Incarnation, and the Atonement.

Outlines

00:00

🌟 Leaving Christianity: My Journey Begins

The speaker recounts their initial experience as a born-again Evangelical Christian, emphasizing their profound spiritual experiences and the development of a strong relationship with God. They describe their dedication to studying the Bible and their struggle with the arising doubts and contradictions, which they initially attributed to the Devil's influence. As they sought solutions through biblical commentaries, they found some answers but also uncovered more troubling questions. This led to a parallel existence of firm belief in Christian doctrines and growing awareness of significant issues in the scriptures.

05:04

🧩 Reconciling Faith and Reality

The speaker delves into the specific issues that caused them to question their faith, focusing on the concept of eschatology and the 'imminent parousia.' They explain their realization that early Christians, including Jesus and his disciples, expected the end of the world within their lifetime. The speaker discusses their struggle to reconcile this belief with the reality of the world continuing 2,000 years later. They also highlight the Gospel of John as problematic due to its less historical nature and how this discovery shook their reliance on the Bible as an accurate source of Jesus' teachings.

10:06

📚 Scholarly Insights on Jesus and Early Christianity

The speaker shares insights from the book 'Jesus Now and Then' by Dr. Richard A. Burridge and Dr. Graham Gould. The book explores how early church theologians interpreted vague Old Testament references as evidence for Jesus' divinity, using prophetic proof and miracles to build the doctrine of the Trinity and the Incarnation. The speaker emphasizes the significant influence of Middle Platonist philosophy on these doctrines and how modern readers' understanding of biblical literature differs from that of early theologians, impacting the perception of Jesus' divinity.

15:07

🔍 Challenging Historical and Theological Beliefs

The speaker concludes by discussing the broader implications of their findings on their Christian faith. They highlight how modern biblical scholarship challenges traditional beliefs about the historical accuracy and divine nature of the gospels. The speaker notes that many events in Jesus' life were likely created based on the belief that he was the Messiah, rather than historical facts. They reflect on their personal journey, recognizing that while they still hold many Christian beliefs, they reject crucial doctrines like the divinity of Jesus, the Incarnation, and the Atonement. This shift in belief aligns with the experiences of many who have studied Christianity at an academic level.

Keywords

💡Christian

A Christian is a follower of Jesus Christ, adhering to the religion based on the teachings of the Bible. In the video, the speaker was once a Christian, specifically an Evangelical Christian, which emphasizes personal faith in Jesus Christ. The speaker's journey from being a committed Christian to questioning their faith forms the core narrative of the video.

💡Born-again

Being 'born-again' is a term used in Christianity to describe a spiritual rebirth or conversion. The speaker mentions having a 'born-again experience,' which is a pivotal moment in their spiritual journey, marking their commitment to Christianity. This concept is central to understanding their initial faith and subsequent disillusionment.

💡Evangelical

Evangelical refers to a branch of Protestant Christianity that emphasizes personal faith in Jesus Christ, the authority of the Bible, and the importance of evangelism. The speaker identifies as an 'Evangelical Christian,' highlighting their conservative and orthodox beliefs, which later become the focus of their critical examination.

💡Scripture

Scripture, in this context, refers to the Christian Bible, which includes the Old and New Testaments. The speaker mentions the Bible becoming 'very important' to them and 'coming alive,' indicating its central role in their faith. However, later in the video, they express doubts about the inerrancy and historical accuracy of the scriptures, which contributes to their loss of faith.

💡Eschatology

Eschatology is the part of theology concerned with death, judgment, and the final things, including the end of the world. The speaker discusses the 'imminent parousia,' or the belief in the imminent return of Jesus Christ, which they find problematic given that it hasn't occurred as expected. This is a key issue that challenges their faith.

💡Incarnation

The Incarnation is a Christian doctrine that asserts that God became human in the person of Jesus Christ. The speaker questions this doctrine, stating they no longer believe that Jesus was 'Yahweh' or 'the incarnate Son of God,' which is a significant shift from their earlier beliefs and a central point of contention in their narrative.

💡Trinity

The Trinity is a central Christian doctrine that describes God as three persons—Father, Son, and Holy Spirit—coexisting as one divine being. The speaker mentions rejecting the concept of the Trinity, which is a major departure from traditional Christian beliefs and a critical aspect of their evolving theological perspective.

💡Atonement

Atonement in Christian theology refers to the reconciliation between God and humanity through the sacrificial death of Jesus Christ. The speaker rejects the concept of atonement, viewing it as 'totally unacceptable' on historical, moral, and theological grounds. This rejection is a significant part of their departure from Christianity.

💡Biblical Scholarship

Biblical scholarship involves the academic study of the Bible, including its historical context, literary analysis, and theological implications. The speaker mentions engaging with biblical scholarship, which leads them to question the historical accuracy and theological interpretations of the Bible, ultimately contributing to their loss of faith.

💡Liberal Theology

Liberal theology is a movement within Christianity that emphasizes a more flexible and open approach to interpreting the Bible and understanding God. The speaker references the 'liberal project' as a justification for questioning traditional doctrines, suggesting that a more nuanced understanding of the Bible and Jesus can help distinguish historical fact from theological fiction.

💡Fundamentalist

A fundamentalist is a person who holds strictly to the basic principles of any subject or discipline. In the context of the video, the speaker contrasts their earlier fundamentalist Christian beliefs with their later, more critical approach. The term is used to illustrate the shift from a rigid adherence to traditional doctrines to a more questioning and skeptical stance.

Highlights

Explanation of why the speaker is no longer a Christian.

Description of becoming a born-again Evangelical Christian.

Mention of many extraordinary spiritual and even supernatural experiences.

Awareness of the universe as a divine creation and the significance of the Holy Bible.

Parallel process of noticing problems in the Bible and seeking solutions through biblical commentaries.

Realization of deeper issues and additional problems in the Bible through scholarly references.

Conflict between committed Christian beliefs and awareness of biblical issues.

Mention of well-known issues in biblical studies discussed by scholars for the last 150-200 years.

Examples of eschatology and the 'imminent parousia' problem in the New Testament.

Discovery of the less historical nature of the Gospel of John compared to other gospels.

Loss of reliance on the Gospel of John for authentic teachings of Jesus.

Impact of scholarly findings on the edifice of Christian faith leading to its crumbling.

Discovery of errors and historical inaccuracies in the Bible.

Study at university further contributing to the faith crisis.

Introduction to 'Jesus Now and Then' by Dr. Richard A. Burridge and Dr. Graham Gould.

Early church theologians' naive reading of Scripture as evidence of Jesus' divinity.

Modern understanding of the Bible and the historical basis for Christian beliefs.

Issues with using the New Testament as purely objective historical evidence.

Creation of gospel statements about Jesus fulfilling prophecy influenced by belief in his Messiahship.

Comparison of early and modern interpretations of Scripture and the historical basis of Jesus' divinity.

Liberal project of not being too dogmatic about Jesus' divinity justified by historical understanding.

Danger to fundamentalist Christians of critical understanding of gospel texts.

Speaker's continued belief in many aspects of Christianity despite rejecting core doctrines like Incarnation and Trinity.

Rejection of atonement as necessary for God to forgive and reconcile humanity.

Personal story of faith crisis shared by many, influenced by academic study of Christianity.

Transcripts

In this video I just want to briefly  explain why I am no longer a Christian.  

When I became a Christian some years ago in my  local Baptist church not far from here I became  

a born-again Evangelical Christian and I had a  born-again experience and I can tell you the exact  

day, the month, the year that I said the  Jesus prayer and I became a born-again Christian.  

And many wonderful things happened: I had many  extraordinary experiences of a kind of spiritual  

even supernatural kind and but that wasn't the  end of the story of course, and what happened? Well  

you know I developed a powerful relationship  with God. I became aware of the universe as a  

creation of God, a divine creation, the scriptures  the Holy Bible, the Old and New Testament, became  

very important to me and they came alive  to me in that way that they do for Christians.  

But also a parallel process started to happen and  this was the Achilles heel of my faith, and it happened  

almost from the beginning. Because I took a great  interest in the Bible of course, and read it avidly  

and with an expectation that God would speak  to me, and I felt that God did on occasions and  

that it would be relevant to my life and I applied  the Bible to many problems and it was great. But  

at the same time I couldn't help but notice  various things, various problems  

which I assumed at the time was the Devil  trying to undermine my trust in God's Word.  

And so I looked for solutions to these problems.  And the way I did it was to think about them  

and to turn to biblical commentaries written  by Christians to help explain to me you know  

what the solution was and thus overcome  the problems and move forward. But it wasn't as  

simple as that. Yes, some of the problems did have  solutions and I happily moved on, but others of  

them I kind of dug myself into a deeper and deeper  hole and I discovered other problems because  

scholars would reference other issues and I would think  'oh my goodness me I didn't know that was a problem'  

and that became an issue for me. And as I said  I developed this parallel existence: on the one hand  

I was a committed Christian, I believed Jesus was  God, I believed in the Trinity, the Incarnation,  

the Atonement, I believed in the inerrancy of  scripture. I was a Evangelical of course, Protestant and   

conservative. And on the other hand I was  becoming aware through my own innocent reading  

of the New Testament of particularly  big problems which as I said I thought were  

spiritual in origin caused by the  Devil trying to undermine my faith. I don't believe  

that anymore of course because these problems I  was stumbling across are well known to biblical  

scholars and have been discussed by them for the  last 150 to 200 years. I just stumbled across issues  

which were well known in the world of biblical  studies and of course unless there's some kind of  

massive satanic conspiracy you know  in all the universities and seminaries  

in the world you know then these are real  issues, and I think of course they are real issues.  

What are they? Well, there's a number of them  i'll just give you a couple of examples and then  

I'm going to read from a book by a leading  Church of England priest, a biblical scholar and  

Dean of King's College here in London, a professor of  biblical interpretation, and a very respected scholar.  

And he discusses some of these  issues in a very concise and helpful way,  

just to share with you what happened to me  when I also wrestled with these issues, and it led  

me ultimately to part company with many - not all -  many of the fundamental teachings of Christianity  

because I still believe a lot of Christianity is  true: obviously a belief in one God, belief in  

God's creation of the created order, that Jesus was the  Messiah sent by God, the prophets, I believe the  

day of judgment, I believe in angels and demons  and the Resurrection of the dead, and so on. 

The list is very long. Actually it's like a huge  iceberg under the water there's so much I still  

just accept is there it's just a little bit on  top principally to do with things like Incarnation,  

Trinity and Atonement which I can no longer accept  for historical and philosophical and theological  

reasons. So what were some of the issues? Well  I stumbled across (much to my horror in a way)  

through my reading of the New Testament the  clear impression that many people, including Jesus,  

including Paul, James, John, and others expected  the End of the world soon, VERY soon, imminently,  

within the lifetime of people then living (see Mark 13 etc). And  I looked into this and tried to find a way to  

reconcile this with rather obvious fact that we  are living 2,000 years later and the End hasn't  

come any time soon and there's a prospect  of endless millennia ahead. How can this be  

the case? There seems to be a mistake here  made by Jesus and Paul and James and John  

etc. And the more I looked into this problem - it's called technically it's called 'eschatology'  

or the 'imminent parousia' - the more I  realized that in fact there was a mistake,  

at least according to the scriptures of  the New Testament, in them   

Jesus is made to have made a mistake, and Paul  clearly makes a mistake. Now these are not  

moral errors, they're not bad people because they  made a mistake. Paul expected the end of the world  

you know he was wrong, he was fallible a human being.  He was wrong about many things in fact.  

So that was one serious issue. The other  serious issue which is kind of connected is  

the gospels, I discovered and this is something  that I didn't stumble across in my reading of  

the New Testament but I learned and discovered  through reading scholarship, biblical scholars.  

I discovered that the the Gospel of John is seen  as much less historical than the other three  

gospels and that's a real shame because the gospel  of John has some of the juiciest, most robust, most  

clear statements of Jesus' divinity anywhere in the  New Testament, where Jesus says according to John: "I  

am the light of the world" or "Before Abraham was I  am" or "I am the resurrection and the life" etc.  

Now all these wonderful statements are only found  in one gospel the very last to be written they're  

not found anywhere else and scholars are pretty  unanimous with one or two exceptions across the  

whole world the leading scholars including  Christians (most scholars are Christians) that  

Jesus - the actual historical Jesus 2,000 years  ago - didn't say these things, and the reasons why  

are historical and textual and theological.  I'm not going to go into them here, but the fact is  

that is the case and I was shocked to discover  that was the case. Now what did that mean to me?  

It meant that I felt that I could no longer  rely on John, the gospel of John, to give me  

the teaching of Jesus, the true historical person, as it  as it really happened, teaching of Jesus.  

I felt that the experts, the historians. as  I say vast majority of whom are Christians,  

had taken the gospel away from me and I can  no longer rely on it as reliable, as authentic.  

So that was that was unfortunate. Now there  are other issues I'm not going to go into them but  

what they did was - the edifice  of my Christian faith began to crack and the  

foundation, you know basically started to crumble  and my faith started to fall over. Now this  

is at the same time of course as being a believing  Christian and believing all these doctrines of  

the inerrancy of scripture, the deity of Christ, the  Atonement, the Incarnation, the Trinity: Father, Son,  

Holy Spirit, and all that, the perfection of the Bible.  And I was discovering the Bible was in fact very imperfect,  

that it contained errors and in fact some of the  things I took as history and as true were perhaps  

not really history or true, at least in terms  of something that could be traced back to Jesus.  

So I became increasingly schizophrenic if  that's the right word. On the one hand I  

went to church, I believed, I prayed, on the other  hand my faith was in crisis and it wasn't getting  

any better, it was getting worse and worse and  worse. And I did study this at university  

as well and which didn't help in some ways my  faith but that's another  

story I'm not going to go into that. So just want  to share with you some words from this book  

'Jesus Now and Then' by Dr Richard A Burridge and  Dr Graham Gould. Now Burridge is Dean of King's College one of the great colleges in Britain, professor of biblical interpretation and a Church of England

  priest. He's a believing Christian and wrote this book with Dr Gould who is a lecturer in patristics (that is the early fathers) so they co-wrote this book. I do recommend  it you can get it via Amazon.

And this is what they say and I have no reason  to disagree with this but I want to share it with you  

to give you a flavour of how serious Christian  committed, top-notch biblical scholars  

and experts understand the historical basis for  their Christian faith and the problems they see.  

These are not enemies of Christianity! So this is page 195, they write:  

'To modern eyes, it is almost inevitable that the theologians of the early  

church will appear to have read Scripture in a  very naive way when they took it as evidence that  

Jesus was a divine person become human. [In other  words the incarnation] They took what to us seem  

like very vague hints in the Old Testament about  the figure of the Messiah, or the figure of Wisdom -  

a personified quality of God in the Old Testament  (notably the book of Proverbs) - and interpreted  

these as evidence that the Old Testament authors  actually foresaw, in considerable detail, the life,  

death, and resurrection of Jesus. [So what they're  saying here is that these early theologians of  

the church and the bishops you know whether it  be Origen or Irenaeus or Tertullian or Justin Martyr,  

quite a few of these very well-known  names, they mined the Old Testament for  

hints or evidence or proofs about the coming of  Jesus, God on earth, the Messiah, the Incarnation].  

Alongside this prophetic proof  of Jesus status as God's Son or Messiah  

which is expanded for example in the  works of Justin and Origen, the Church Fathers set  

a range of information about him - his miracles, his  teaching, his authority over demons, and his power  

to forgive sins - and erected it into what to them  was very clear proof that he was a divine being.  

Even then they were not finished, for they took  the New Testament hints about Jesus' pre-existence  

for example in Colossians, Paul's letter to  Colossians chapter 1 verse 15 and the Gospel  

of John 1:1, and developed them with the aid of the  Logos-doctrine of of Middle Platonist philosophy,  

into the fully-fledged doctrine of Jesus as  God's creative Logos, which in the second century  

became the basis of the doctrines of the  Trinity and incarnation. Now this is heavy  

historical theology i'm not necessarily going to  unpack it all here needless to say that the doctrine  

the Trinity did not exist in the first century or  the second century. What was what predominant,  

I remember studying this at university, was this  Logos theology in the second century. 'Logos' is the  

Greek word meaning 'word' or 'reason' and it was  identified as Jesus. This doctrine is heavily  

influenced by pagan philosophy especially Plato's ideas,  (Greek philosopher from the 5th century B.C.).  

They continue: "Modern readers of the Bible know  much more than the writers of the early church  

could possibly have done about the type of  literature that is contained in the bible  

about the nature of metaphor about the way in  which beliefs about the messiah accumulated  

and the way in which Christian beliefs about  Jesus developed over time including the period  

of the New Testament itself. So they're saying  here that today because of our awareness and  

sensitivity of 'genre' -that's the sense of the  different kinds of literature that exists:  

so we have to ask what kind of literature is  this. Is it poetry, is it a metaphor, is it history,  

is it a letter, is it meant to be taken as  unvarnished reporting, or is it highly interpreted,  

and so on and so on we're now much more  sensitive to these issues they say than  

the Early Fathers were. And also the sense that  the understanding of Jesus in the early church  

developed and changed - it wasn't static from  the beginning. So they continue: "We are aware  

of how the New Testament presentation  of Jesus was shaped by beliefs about him,  

so that it cannot be used as a purely objective  historical evidence for his life and status."  

So they're saying here - a common place in  scholarship - that the beliefs of the writers say  

of the gospels the beliefs that they had shaped  the way they spoke about Jesus tell  

us as much really about the author's beliefs about  Jesus as they do about Jesus out there as a person  

who they are describing. So they're not objective  in the modern sense of being disinterested  

accounts of a life, they are motivated by  faith. And that's not necessarily a bad thing  

but we need to be aware of that when we read  these texts and not just assume perhaps naively  

that they are giving us objective truth. So they  continue and give an example: "For example, we know  

that some of the Gospel statements that Jesus  fulfill prophecy - and the events in his life that  

are alleged to have done so - were probably CREATED  in the light of the belief that he was the Messiah,  

and CANNOT be used as evidence to support the  belief - for example the story  

of Jesus' flight into Egypt in Matthew chapter 2  verse 13 to 15. Now without going into all of what  

they're getting at here i'll just very briefly  mention for Matthew it is commonly accepted  

is presenting Jesus as a new Moses, as a second  Moses and so the gospel portrays Jesus in that way.  

So of course who was it that addressed Israel on Mount Sinai well  

it was Moses - who was it that addressed the crowds  on the Sermon on the Mount well it was the second  

Moses, Jesus. Who was it that came  out of Egypt? In the Exodus that was Moses.  

Who also came out of Egypt? it was Jesus. and there are so  many parallels between Moses and Jesus and Moses  

and Jesus which are uniquely found in this gospel -   but no other gospel Luke for example does not have  

Jesus going off to Egypt. And these stories, well the story  

of Jesus going into Egypt then out of Egypt again are probably created they say in the light  

of the belief that he was the messiah and  but they don't say it but a second Moses.  

So they continue: "Unless modern Christians are  going to to pretend that they live in the second  

or fourth century and to take scripture exactly  as it was taken by the tradition prior to the  

Enlightenment it is difficult to accept that  there is as much historical basis in scripture  

for believing that Jesus was divine as the early  church commonly thought. For this reason alone,  

the liberal project of refusing to be too  dogmatic about claiming that Jesus was  

divine seems amply justified." Now this extract is  part of a chapter which is talking about modern  

understandings of Jesus and he's talking about  how the liberal understanding of Jesus actually  

can help us to sort out fact from fiction  in the gospels. So I'll leave that there but  

you see how how dangerous this is if you are a  fundamentalist Christian because it really brings  

you up against the question of the historical  or unhistorical nature of the gospels in the  

light of an intelligent critical understanding of  the texts and that's just the tip of the iceberg.  

So just to end it really here because I  could go on and on for hours like this  

A lot of what I believed as a Christian I  still believe. As i said the iceberg is there:  

vast areas of belief I still hold in fact most  of what I believed I still believe but on certain  

crucial doctrines crucial beliefs I don't I don't  believe Jesus was Yahweh, I don't believe that he  

was the incarnate Son of God, I don't believe he  was the Second Person of Trinity, and the idea  

of atonement, this idea of a human sacrifice or  of any kind is necessary for God to forgive us  

and reconcile us I think is totally unacceptable  on historical and moral and theological grounds.  

So I reject that now and I have obviously for  some time. So that's why I'm no longer a Christian.  

But I suppose you could say I'm still half a  Christian and what I mean by that is the  

good things in Christianity I accept. The things  I no longer believe in I don't accept, obviously.  

So that's for what it's worth is my story and I must say that there are many many people who  

can give a similar story. I know that the people  who were with me in the first year class at  

university when I started to study Christianity  (Bachelor of Divinity degree at the University of London)  

I think most of us were conservative  Christians, evangelicals probably,  

more Catholics as well and I believe I'm  told that by the end of the course  

only one person was still evangelical or  traditional at all and even they were quite  

liberal because we had all been forced to face  the facts the historical facts: the literary facts,  

the archaeology, the facts of of biblical  scholarship what they have uncovered and shown us  

about the scriptures and about historical  theology about the historical Jesus about  

well you name it it's a very long list and  that's why many of us some of us lost our faith.  

Some of us clung to bits of it. Anyway but so  there we go, that's why I'm no longer a Christian.  

I hope you found that interesting. Till next time.