In A Doubter’s Guide to the Bible, John Dickson seeks to provide ‘a sense of the whole biblical narrative and of the theology that emerges from it’ in a manner accessible to non-believers. An ambitious task for such a slim volume, Dickson nevertheless succeeds admirably in providing a solid, clear overview of the core themes of the bible. Shaping each chapter around a key biblical figure or event (Creation, Abraham, Moses, David, etc), he provides a tightly structured and very readable survey of how the entire bible ‘hangs together’ according to a Christian interpretive framework.
Notwithstanding the virtues of this book, there are several occasions when Dickson makes claims which I feel distracted from the book’s key message, and potentially reduce the author’s credibility with a skeptical audience. Of particular concern was Dickson’s apparent inconsistency in appealing to the authority of the ‘scholarly mainstream’ regarding the bible. Though he mentions this notion a number of times with reference to the life of Jesus, elsewhere he asserts the traditional authorship of all four gospels and also all thirteen epistles of Paul, views which I doubt can reasonably be defended as consistent with the ‘historical mainstream’. Furthermore, elsewhere he argues that the books of Samuel, Kings, and Chronicles, unlike any other ancient ‘national histories’, describe their kings in a very negative light, speaking as if said books had all been commissioned by Israel’s kings and written at the time of the events they narrate – as opposed to centuries later, as most scholars believe.
Dickson also makes a number of problematic claims concerning other religions. For instance, he states that salvation through grace is a concept unique to Christianity, neglecting to mention the immensely important role that Kripa (divine grace) plays in Bhakti Hinduism, or the emphasis of grace within Islam, with one of the names of God being Ar-Rahman, meaning ‘the gracious’. Elsewhere Dickson states that besides Jesus ‘no other figure from ancient history’ has sufficient evidence to corroborate a miraculous healing ministry, a claim which left me wondering how Dickson could possibly have investigated every claimed miracle-worker from ancient history to judge the quality of the evidence. Dickson also describes it as ‘unthinkable’ and ‘miraculous’ that Christianity could ‘conquer an empire with little more than words and acts of kindness’, seemingly ignoring the fact that the same could be said for Buddhism in China and Islam in Indonesia.
Various other offhanded remarks and sloppy arguments are likely to frustrate skeptical readers. When discussing creation, for example, Dickson makes the ambiguous statement that ‘the modern evolutionary story is probably not even good science’, before proceeding to admit ‘I don’t know enough about this subject to pontificate about such things’ (so why mention it at all?). Later he makes the bold assertion that ‘an evolutionary worldview…will lead to relativism, because there are no absolute values’, totally disregarding the centuries of philosophical work on secular ethics. Particularly unfortunate and unnecessary is his comparison of Nietzsche’s views on Christianity with those of Adolf Hitler, and his dismissive retort that atheists concerned about biblical atrocities should stop ‘simply mining the text for stories to complain about’.
Despite its shortcomings, Dickson’s book is short, highly readable, and informative. Non-Christian readers who can overlook the occasional dubious claims and poorly-executed excurses into apologetics will profit greatly from this concise elucidation of how Christians understand the bible.