This interview was conducted with Matt Marasco for his "The Philotoric" blog.
The Philotoric: You were on the brink of becoming an evangelical leader and now you write books on atheism – what happened?
Russell Blackford: I suppose I was already an evangelical leader in a small way, in that I was the Vice-President of the Evangelical Union at my university (the University of Newcastle, here in Australia). Who knows what might have beckoned beyond that? I wouldn’t necessarily have ended up in the priesthood or anything like that, but still… The trouble at the time was that I “had doubts” – as we used to say – and they ultimately defeated my attempts to put them to rest. I could not make any Christian account of the world add up, and by the time my tenure as EU Vice-President was over I’d eventually abandoned any Christian belief. I didn’t make a fuss about it, but I dropped out of evangelical activities and concentrated on other aspects of my life. I had no ill-feeling toward my Christian friends, who were kind and good people; it was just that I, personally, could no longer honestly believe in the Abrahamic God, the Incarnation, the doctrine of sacrificial atonement, or any other Christian doctrines, including specifically Christian moral ideals. This makes it all sound simple, but it most certainly wasn’t. I was going through months of doubt and worry about the truth of my religion, it was a psychologically agonising period.
Those events were many years ago now, back in the 1970s when I was an undergraduate student. It wasn’t until 2009 that I co-edited a book about atheism (with Udo Schuklenk) – 50 Voices of Disbelief: Why We Are Atheists. Much had happened in my life and in the wider world during those 30+ years, and many things converged to encourage me to address the issue of atheism – and the pretensions of religion – in a more formal, public way. One aspect was my sense of the growing political influence of religion, even in Western countries where traditional religious belief is steadily declining. Worse, much of that influence comes from especially reactionary and authoritarian varieties of religious faith.