From Atheism to Faith: The Story of Mary Jo Sharp

“I really didn’t have a view of God, and I wouldn’t have thought to gain one or why a person should want to gain one. It just wasn’t on the radar”

Mary Jo Sharp grew up in a secular home. Her parents didn’t go to church, and her community in Portland, Oregon was post-Christian. She didn’t know people who claimed to be Christian.

She was aware of Christianity in culture, but her father was a “huge Carl Sagan fan”, and she was influenced by his love for science, outer space and nature. She was influenced by a materialist worldview from a young age. It was the theme that ran through the TV shows her father would watch.

Her parents didn’t go to church. She was raised on nature and science shows that were steeped in a materialist view of the world. “This was the background that formed my view of reality,” says Sharp, “I really didn’t have a view of God, and I wouldn’t have thought to gain one or why a person should want to gain one. It just wasn’t on the radar”

She says she didn’t know that the materialist view – that all that exists is in the material realm – is only one view and philosophy on the nature of reality. She says, “It’s just what I was exposed to.” She didn’t know any other way to view the world and reality.

The Christians she knew seemed “nice and innocuous”, but things she saw on television turned her off. She also was influenced by a cult at a compound in her area that attempted a bio-terrorist attack on nearby cities, using salmonella to poison people. Therefore, she says,

“I had a lot of misgivings about what religion was, who God is or was. I didn’t understand what religion was for. it seemed like the kind of things people did because they were raised that way, and I wasn’t.”

Mary Jo Sharp was an atheist from as young as she can remember, and theism to her was the normative. She had a good life. Her parents loved her. She loved science. She loved music. She had no needs that might drive her to religion for comfort.

Her primary exposure to religion was in the myths of ancient religions. She says, now, that she had a kind of “chronological snobbery”, believing that she was more “progressed” than other people who still had vestiges of a religious faith. She felt her family was better than others who still clung to religious myths.

There was no crisis in her life. “I had it together,” she says, and she saw herself as a good person, but she was becoming aware of the wonder of the world that caused a subtle tension in her materialist view assumptions. She felt a wonder at sunsets and mountain ranges and music that she couldn’t explain on the basis of her view of the world as a product of random and meaningless matter and energy.

Things were about to change for her when a person she respected in her life gave her a Bible. She “didn’t receive it well”, but the timing was fortuitous because of the subtle questions that were occurring to her.

She didn’t have a source for answering these questions. She didn’t have philosophy in her background. Public schools were not teaching critical thinking or how to tackle the big questions of life.

Though she didn’t react well to the gift of a Bible, she read it, and she says, “I was really caught off guard because it wasn’t what I expected.” She was experienced in reading mythology from the Samarians, Greeks, Egyptians and Native Americans, but “As I was digging into the Bible, it was nothing like that…. It sounded more report-like.”

She realized, of course, that some portions of the Bible are poetic, but other portions of the Bible, like Luke, read like reports of factual things. Those portions of the Bible include many details of places, times, people, happenings, etc. On reading Luke, in particular, she recalls, “It sounds like he was just trying to report what was going on.”

That “shook” her because the Bible seemed to be written by people who were just trying to convey what happened. It didn’t read like myth with the primary purpose of conveying moral lessons.

Continue reading “From Atheism to Faith: The Story of Mary Jo Sharp”

What Near Death Experiences Prove, and What They Do Not Prove

What if reality consists of more than the natural, physical world?


I am interested in peoples’ stories. I can trace my interest in personal stories to my own experience of becoming a Christian and my own spiritual journey. I have found much common ground with other people who have had similar experiences. The story of spiritual journey (a “testimony”) is part of the fabric of the evangelical Christian tradition. The testimony is a test of sorts of the authenticity of the journey, of a real encounter with God that we call being “born again”.

A testimony is the most personal evidence for the existence of God for the person who claims to be a Christian, but it isn’t evidence in a scientific sense. It’s evidence that is easily discounted by the naturalist who relies only on science and empirical, measurable and falsifiable evidence.

It can also be problematic for the Christian community. There is a certain social, group pressure that isn’t intentional or even conscious for every Christian to have “a testimony”. The more dramatic the better. The person who was “always a Christian” may feel a tinge of self doubt. The person whose story does not line up with more “typical” testimonies may feel on the outs.

Personal stories are subjective, and the subjective nature of them engenders some natural and warranted skepticism.

Don’t get me wrong. The intimate and private nature of a personal experience with God is exactly the most compelling thing about it. Like the woman at the well who told everyone of her encounter with Jesus, “Come and see a man who told me everything I ever did!” (John 4:4-30) the intimate and highly personal nature of the experience is what makes it so meaningful and convincing.

But personal encounter, ultimately, is most meaningful and convincing to the one who experiences it. It can’t be empirically verified, and it doesn’t carry the same weight with other people who can’t appreciate the intimate, personal details.

Personal experiences are not bound by logical, rational or empirical factors. If we rely on personal experiences, especially to the exclusion of more “scientific” analyses, the highly subjective and personal nature of personal experiences can led a person down some questionable rabbit holes. We probably all know people who have been so influenced by their own personal experiences which, unchecked by some objective analysis, have led them down some strange and questionable paths.

For the Christian, that objective analysis is Scripture, doctrine and tradition. For each religion, that objective analysis is some combination of that religion’s scripture, doctrinal corpus and tradition, and for the naturalist, that objective analysis is empirical evidence, proven theory and scientific analysis.

This is where NDEs get interesting. Continue reading “What Near Death Experiences Prove, and What They Do Not Prove”

Francis Collins on Proof of God: The Options are Simple

Which position requires more faith? The existence of God? Or the existence of a multiverse?


Francis Collins is the former director of the National Human Genome Research Institute where he spearheaded the Human Genome Project. He is now director of the National Institute of Health. He is a member of the Institute of Medicine and the National Academy of Sciences and has received the Presidential Medal of Freedom and the National Medal of Science.

He graduated from the University of Virginia with a Bachelor of Science degree in Chemistry. He graduated as a Doctor of Philosophy in physical chemistry from Yale University. Then he earned a Doctor of Medicine degree from University of N. Carolina at Chapel Hill.

Francis Collins is best known for his work in sequencing and mapping the human genome. He has been involved in the discovery of genes associated with various diseases. Most recently, Francis Collins was announced as the 2020 Templeton Prize winner.

“The Templeton Prize is an annual award granted to a living person, in the estimation of the judges, ‘whose exemplary achievements advance Sir John Templeton’s philanthropic vision: harnessing the power of the sciences to explore the deepest questions of the universe and humankind’s place and purpose within it.’” The Templeton Prize exceeds he value of the Nobel Prize each year and is awarded to recognize progress toward research and discoveries about spiritual realities. (See Wikipedia)

The early trajectory of his life would not have predicted a Templeton Prize in his future. Francis Collins grew up on a small farm, in a non-religious home of parents he describes as hippies. He was home schooled through 6th grade. He loved science despite his more artsy upbringing, but any notions of the possibility of a God were wiped from the ledger of possibilities for him by the time he entered graduate school.

Francis Collins was an atheist, and he didn’t give God or religion much thought until sometime after doctoral degrees were completed and he was working in the field of medicine. He was challenged one day by a cancer patient to support his view that God didn’t exist. While he was convinced of his position, he realized his position was merely one of making assumptions. He hadn’t really considered the evidence, or lack thereof, and formed his position in a scientific way.

The scientist in him recognized that he really should know why he didn’t believe in God, and, therefore, he couldn’t really hold that position with any degree of integrity without considering the contrary evidence. Thus, he set out to inform himself. Along the way, he came to the conclusion that his original position wasn’t as tenable as he supposed. Reluctantly he came to believe that God is the best explanation for all the evidence he understood.

Francis Collins was in his late 20’s when he found himself a believer, and specifically a believer in the Christian concept of God. (A little bit of his story is captured in Inspiration or Artifice? Faith and Reason) That position has informed his life work.

Francis Collins recently sat down (remotely) with Justin Brierley, the Unbelievable? Podcast, host, to discuss faith and science. I will embed the YouTube footage of the interview at the end of this article, focusing on the question: what is evidence of God is most compelling? (But the whole interview is worth a listen.)

Continue reading “Francis Collins on Proof of God: The Options are Simple”

Sy Garte: From Atheism to Agnosticism to Christianity

The assumptions of materialism he carried with him into the study of science were challenged by the science, itself


Sy Garte grew up in an atheist household. His ancestors for generations were atheists. His lateral relatives were atheists, and the people close to him in his life were atheists. He assumed atheism was normal. He didn’t question atheism or materialism as the basic assumptions of his life.

Sy Garte earned his Ph.D. in biochemistry and BS in Chemistry from the City University of New York. He has been a Professor of Public Health and Environmental Health Sciences at New York University, Rutgers University, and the University of Pittsburgh. He has written over 200 scientific publications in genetics, molecular epidemiology, cancer research and other areas, and he is the author of five book, and numerous articles published in Perspectives in Science and Christian Faith (PSCF) and God and Nature.  He retired from a senior administrative position at the National Institute of Health. (See his biography at Biologos)

Wait a minute… articles on science and Christian faith?

He was an atheist and a scientist. So, what happened?

Well, Dr. Sy Garte has written a book about “what happened” – The Works of His Hands: A Scientist’s Journey from Atheism to Faith. I haven’t read the book (yet, I just ordered it), but I listened to an interview that I have embedded below, and it’s a pretty interesting story. I also added an interview of Sy Garte hosted by a once professed Christian turned hardcore atheist (the kind who isn’t content to allow other people to remain Christians).

Continue reading “Sy Garte: From Atheism to Agnosticism to Christianity”

Thoughts on Reason and Faith Inspired by Charles Darwin and Dr. William Lane Craig

The main hall of Natural History Museum. This view includes the Statue of Charles Darwin (by Sir Joseph Boehm.)


In Dr. William Lane Craig’s book, Reasonable Faith, he addresses the role of reason, or the lack thereof, in faith. At one point, he responds to a somewhat common position – that we don’t need reason; we just need to preach the Gospel – this way:

“Now, there is a danger…. Some persons might say, ‘We should never seek to defend the faith. Just preach the Gospel and let the Holy Spirit work.’ But this attitude is unbalanced and unscriptural, as we shall see in a moment. For now, let us just note in passing that as long as reason is a minister of the Christian faith, Christians should employ it.”

While just preaching the Gospel isn’t necessarily wrong, we shouldn’t abdicate the use of philosophy, logic or reason in support of the Gospel. Of course, there is another, danger: an unwarranted and non-critical confidence in human reason.

An atheist, scientist recently took issue with Dr. Craig and the statement quoted above. He astutely noted that Craig’s suggestion that reason should be employed only if reason “ministers” to (supports) Christian faith implies that Dr. Craig believes reason should not be used if it doesn’t support the Christian faith. In a recent podcast, Dr. Craig confirmed that is exactly what he meant.

For the atheist, scientist, the suggestion that reason should take a backseat to faith is anathema. Reason is the highest standard, the “magisterial” standard, of arbitrating truth for the materialist who doesn’t ascribe to the Person of God, the supernatural or metaphysical reality. No surprise there of course.

For the atheist/materialist, there is no higher standard of proof for determining reality than human thought.

As important as I think sound human reasoning is, I agree with Dr. Craig. I have long held that the human capacity to reason should not be given such a magisterial place in a material world. By that, I mean that a materialist’s confidence in his own capacity to reason is utterly misplaced if he is right about materialism.

It’s an interesting conundrum. A materialist has no choice but to rely on his own capacity to reason on a materialist worldview. He has no other tools in the toolbox, but this tool is not adequate for the job they require of it. Let me explain.

Continue reading “Thoughts on Reason and Faith Inspired by Charles Darwin and Dr. William Lane Craig”