Why Am I still not a Christian?: A Letter to my Christian Friends


This post is both highly personal, and also quite generally applicable. It is personal in that my remarks derive from my experiences in talking and engaging with Christians over the past several years, many of whom I consider to be close personal friends whom I respect a great deal. It is general in the sense that I believe the key ideas apply much more broadly to a wide diversity of interactions and engagement between Atheists and Christians (as well as those of other religions). In keeping with the personal nature of this post, I shall henceforth use the second person (‘you’) in reference specifically to my Christian friends, though it can also be interpreted more broadly to apply to any Christian, and indeed (with certain appropriate modifications of content), also to any religious person.

The Question and Possible Answers

My key purpose for this post is for you to seriously consider the question: why aren’t I a Christian? Even after nearly five years of fairly intensive thinking, reading, discussing, and debating about these ideas, why have I nonetheless not been converted to Christianity? I can see four classes of possible answers to this question, and I shall examine each of them in turn:

  1. Because Christianity is in fact false, and hence the arguments and evidence in favour of it are lacking. Not surprisingly, this is the answer which I like to believe is most likely. Perhaps more importantly, it is the only reason for which I would want to hold my current beliefs about Christianity. That is, if this is in fact not the case, then I want to change my views. Needless to say, you do not believe that this option is the correct one, so let now consider the others.
  2. Because there exist arguments and evidences with which I am insufficiently familiar, or which I have not heard explained in a sufficiently convincing way, or misconceptions or misunderstandings that result in mental barriers or objections to my belief.
  3. Because, consciously or otherwise, I do not and have not engaged in this pursuit with sufficient sincerity and objectivity. My analysis of the evidence and arguments is excessively and overwhelmingly clouded by my own prejudices, desires, presuppositions, or otherwise, such that I am not properly receptive to the true strength of the evidences and reasons offered.
  4. Because conversion to Christianity is not ultimately determined by our own beliefs or arguments we have heard, but comes as a result of an act of God’s grace. There are two main subsidiary possibilities I can see here: a) God has reached out his grace to me in this way, but I have rejected and refused to accept it, b) God has not done so, as for his own reasons I am not one he has chosen to save (or at least not yet). If you believe in the doctrine of Irresistible Grace, then you will of course not believe that (4a) is a possibility.

You may of course be inclined to say that my lack of conversion results from a combination of the above factors, but personally I think most of the possibilities listed above make the others either impossible or redundant. So, for example, (2) and (3) could both be true, but in that case (3) seems largely beside the point if I am not engaging truly openly or honestly. Likewise, you may believe that reason alone is not sufficient, even if it is necessary for a strong conversion, in which case the question would become which of (2) and (4) you consider to be the main ‘limiting factor’, so to speak, in preventing my conversion to Christianity.

Four Possibilities in Depth

Here is where things get especially difficult, because it seems to me that whichever of (2), (3), or (4) you believe is the case, there are fairly negative implications.

Suppose you believe (2) is the main reason for my lack of conversion. If this is the case, then I must ask in total earnestness and sincerity why you do not make a greater effort to share these reasons or arguments or evidences with me? You may have done so to some extent, but if I still haven’t heard the most important reasons or the most persuasive articulation, or if I still hold objections or reservations based upon misunderstandings or misconceptions, why do you not point me to them and help me address them? I try to be very clear and upfront about my objections and reservations, and have written extensively about my views concerning such matters as arguments for God’s existence, the role of subjective religious experience, disagreement between Christians about important doctrines, my various key objections, the moral argument for God’s existence, the importance of reason in forming our beliefs, and I think most importantly, the historicity of the resurrection of Jesus. I honestly feel that I have raised numerous cogent arguments, doubts, and objections in these various pieces, and it is on this basis that I tend to believe that situation (1) in fact prevails. Though this applies more to some people than others, on the whole I feel that you have not engaged very extensively or carefully with most of my writings or objections, and if you believe that (2) is in fact the main reason for my lack of conversion, I really would appreciate it if you would do so, because (2) is not a situation I would like to be in. The negative implication here, as I see it, is that if you believe (2), then you believe that there are cogent, persuasive reasons of which I am unfamiliar, and responses to my objections which I have not heard, but which you have not told me, or not explained in a way that I can properly grasp.

Now let us turn our attention to possibility (3). If this is the main reason for my lack of conversion, the negative implication for me is fairly clear, since in this case I will not be properly receptive to any arguments or responses to my objections that anyone may raise. If you believe (3) is the case, I would truly appreciate it if you would be so open as to tell me so, and suggest ways I might be able to remedy this defect in my thinking. Perhaps there may be specific clear instances you can point to where my sincerity and objectivity has been clearly and substantially clouded (obviously none of us are ever going to be perfect in this respect, but its a matter of degree). Either way, I would greatly appreciate your assistance in extricating myself from (3), which truly would be a terrible situation for me to be in.

Even worse, arguably, than (3) is situation (4a), in which I have rejected God’s grace that he has offered to me (feel free to phrase this in a slightly different way if you disagree with my use of language here, its the underlying idea that I want to focus on). If (4a) is the main reason for my lack of conversion, then basically it seems that all is lost, at least for me. I’m fundamentally a bad person and just are unreceptive to the truth and light offered by God through his grace. There’s little or no question of changing my mind in the basis of reason or evidence, because its not a question of reason or evidence, just of being unreceptive to grace. If you believe that (4a) is the case, then you perhaps think that deep down I’m fundamentally not really a very good person. Maybe you have some way around this, I don’t know, but at least as I see it a good person doesn’t just reject a good God in this way. I know that you probably believe that no humans are ‘fundamentally good’, but if you believe that some people choose to accept God’s grace while others don’t, presumably that makes a meaningful difference in terms of what sort of person they are.

Lastly, let us consider possibility (4b). Maybe it is the case that I have the intellectual knowledge I would need to become a Christian, but nonetheless I have not yet received the outpouring of God’s grace, or spiritual witness from God, or whatever language one cares to use to describe this. This possibility is the one I find hardest to understand. If you believe that (4b) is the core reason I am not a Christian, then presumably you also believe that a major reason why you are a Christian is because you have been the recipient of such an act of grace, or spiritual witness, or whatever wording you prefer to use to describe the experience. If you do believe this, I guess I just find it very hard to understand why God would withhold such things from me. Doesn’t he want all of his children to enter into a relationship with him? Why would he extend his grace (etc) to you and not to me? I guess being God he can do whatever he wants, but still it kind of sucks for me (and those like me). Nor does it do any good to say that I still have misconceptions or mental barriers that prevent me being a recipient to God’s grace, because then we no longer think that (4b) is the main reason for my lack of conversion, but rather have reverted to options (2) or (3). The negative implication of (4b) is that there is effectively nothing either of us can do to change the situation. That said, however, I would still appreciate you telling me if you genuinely believe (4b) is the case. I would find it helpful to know.


So we have reached the end of the possibilities for why I have not converted to Christianity. As I have said, I don’t think any of them are especially positive, or free from negative implications. Nonetheless this matter does not go away merely because you or I fail to think about it or talk about it. You believe, I presume, that my eternal salvation is at stake in this question, and I believe that it may be at stake (because I might be wrong in believing (1)), so the stakes are high, and there is no time to waste. So what do you think? What is to be done? This question isn’t just for me; I think Christians everywhere should ask this of their non-believer friends, and seriously consider their answer. It is a matter none of us can afford to ignore, easy as that can often be to do.


Why I am still not a Christian: My Unanswered Objections


Here I outline the six core reasons why I do not believe that Christianity is true. Beginning with a list of objections that I no longer consider to be compelling, I then explain what I would require for an objection to be ‘answered’, and which of the objections I think are most important. I conclude with a plea for more sustained and substantive dialogue on these important issues.

Update (April 2015): This post has been deprecated. I no longer consider it an accurate representation of my views. It may still be informative reading nonetheless.

Former Objections

A list of objections to Christianity/Theism which I used to consider to be compelling, but which I now no longer consider to be particularly strong objections. For some of these I still think there are “difficult issues” to deal with (e.g. the Old Testament atrocities), but that these difficulties do not by themselves constitute reasons for withholding belief in Christianity. Note that here I will not attempt to explain why I have changed my mind on these issues; I include them here for completeness.

  • The bible has no corroborating historical evidence
  • Religious belief is inconsistent with science
  • The doctrine of the Trinity is incoherent
  • Prayer is nonsensical and perhaps immoral
  • Problem of evil
  • Old Testament atrocities
  • Faith is irrational
  • There is ‘no evidence’ that God exists

Outstanding Objections

Here follows a list of objections which I currently consider to be powerful, compelling reasons to withhold belief in Christianity/Theism. None of these are new – they are all topics I have written about before. However, I do not consider that the responses I have received to any of these objections have been adequate or especially detailed in addressing the core criticism. I have had some limited engagement with the Euthyphro Dilemma, the Argument from Philosophical Disagreement, and the Theological Confusion Objection, and essentially no substantive responses to the other three objections.

If all six of these objections can be answered satisfactorily, I would say it is “very highly likely” that I would become a Christian. However, many of the objections address largely independent lines of argument, so it is certainly not the case that all six would need to be addressed for me to change my mind. The objections are also in (rough) order of importance, such that I think that even if only the first two or three were adequately answered, that would probably be sufficient for me to become a Christian. The final three objections are, I think, the weaker ones (though still important, just not as important as the first three), so answering those three alone would probably not be sufficient for me to change my mind, though it would cause me to increase my subjective probability in the truth of Christianity.

Finally, when I talk about these objections being ‘answered satisfactorily’, I don’t mean that complete, fully worked-out, and totally unproblematic solutions must be provided, or that every last issue or reason for doubt be removed. As I said above about some of my ‘former objections’, it is quite possible for an objection to be ‘satisfactorily answered’ even if ‘difficult issues’ still remain. This happens all the time with theories in science, history, and philosophy. Instead, what I require is that that ‘core central objection’, or that the ‘central sting’ (so to speak), of the objection is addressed in a way that greatly weakens it as a reason to withhold belief in the truth of Christianity.

The HBS Model of the Resurrection Appearances: the reports of appearances of Jesus to his followers after his crucifixion, and also related matters like the empty tomb, are better explained by my purely naturalistic HBS Model, which has wider explanatory scope than the traditional Christian explanation, and requires no new or controversial assumptions about God’s character or desire to intervene in the world. More on this here goo.gl/KCrJgL

The Argument from Metaphysical Uncertainty: philosophical arguments for God’s existence, such as the cosmological, fine-tuning, and ontological arguments, are based on so many uncertain premises and inferences about matters (the ‘ultimate nature’ of space, time, causation, reality, being, etc) concerning which we know very little, and have extremely limited ability to discern truth from falsity. Hence it is not justified to draw any confident conclusions either way on the basis of these types of arguments. More on this objection here https://fods12.wordpress.com/2014/05/02/

The Argument from Philosophical Disagreement: over 80% of professional philosophers do not believe in God. This does not prove that God does not exist, but I do think that it is a powerful reason to be considerably less confident in the strength of the philosophical arguments in favour of God’s existence. More on this here https://fods12.wordpress.com/2014/04/18/

The Theological Confusion Objection: many informed, intelligent, pious Christians disagree about a large number of fundamentally important doctrinal and theological questions. These are not minor matters – they are vital to understanding mankind’s relationship to God, how to live righteously, interpretation of the bible, the nature of God, etc. This is not an argument for Christianity being false, but it is, I think, a powerful objection to the claim (often made) that Christianity can provide a compelling ‘explanation’ for the ‘big questions’ of life, the universe, mankind’s purpose, etc. Without such explanatory power I think the case for Christianity is significantly weakened. More on this here https://fods12.wordpress.com/2014/05/31/

The ‘Ego Worship’ Criticism: in appealing to subjective experiences in their own lives of relating to God or feeling God’s power and God’s influence in their lives, and other such things, Christians arrogate to themselves an unjustified degree of epistemic privilege. They assume that their own subjective experiences are veridical, in spite of enormous variability of such experiences across those of differing religious beliefs, and without justification treat the conception of God they construct in their own minds to be clearly indicative of the true nature of God. More on this here https://fods12.wordpress.com/2014/03/02/ and here https://fods12.wordpress.com/2014/03/03/

The Euthyphro Dilemma: is the pious (the good) loved by the gods because it is pious, or is it pious because it is loved by the gods? The usual response to this is something like ‘goodness is part of the nature of God’, which I consider to be inadequate as it simply buries one mystery within a bigger one, without providing any actual explanation. This is not an objection to Christianity being true, but it is an objection to the notion that Christianity can provide a metaethical ‘explanation’ or ‘justification’ for morality.


I will conclude with a quote from a piece I wrote last year for a Christian website (http://www.biblesociety.org.au/news/an-atheists-point-of-view-why-christians-arent-being-heard):

“Some Christians I have spoken to think that reason is antithetical to faith, or that use of reason and evidence represents an arrogant dependence on one’s own faculties in place of reliance on God. I think this concern is misplaced. Reason and evidence are not cynical devices designed to undermine faith – they are tools to help us, as limited and imperfect humans, to guard ourselves against self-deception, overconfidence, and other sources of false belief. Nor should reason be considered to be in opposition to faith. As I have learned in my time speaking with Christians, faith does not mean blind belief without evidence: is means placing one’s trust in God by building a personal relationship with him. Such trust should not be without foundation, but should be firmly grounded on solid reason and evidence. In 1 Peter 3:15 it says that Christians should “always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have”. I thoroughly agree with this sentiment.

Christianity makes a very bold claim: that all humans are eternally lost unless they surrender themselves to the redeeming power of Christ. As an atheist, I think this claim is false. But if this claim were true, I would very much want to be convinced of that fact, as would many of my fellow atheists. Indeed, I would go further than this: if Christians believe they have compelling reasons and evidence for their beliefs, I insist they share them with us! In the words of Isaiah 1:18 “come now, let us reason together”. Let us sit down together, Christians and Atheists, and politely but honestly share our best reasons in a spirit of good faith and friendship. Let us do this not occasionally, but often. These issues are too important to be neglected as a result of our tendency to separate ourselves from those we disagree with.”