By Lee Strobel
Used to be God telling the reality while he acknowledged, 'You will search me and locate me if you search me with your entire heart'?
In his no 1 bestseller The Case for Christ, Lee Strobel tested the claims of Christ, achieving the hard-won verdict that Jesus is God's certain son. within the Case for religion, Strobel turns his abilities to the main continual emotional objections to belief---the 8 'heart barriers' to religion. This Gold Medallion-winning e-book is if you happen to can be feeling interested in Jesus yet who're confronted with tricky questions status squarely of their direction. For Christians, it's going to deepen their convictions and provides them clean self assurance in discussing Christianity with even their so much skeptical friends.
'Everyone---seekers, doubters, fervent believers---benefits while Lee Strobel hits the line looking for solutions, as he does back within the Case for religion. during his probing interviews, a few of the hardest highbrow stumbling blocks to religion fall away.'
'Lee Strobel has given believers and skeptics alike a present during this publication. He doesn't steer clear of looking the main tricky questions conceivable, and refuses to supply simplistic solutions that do extra damage than good.'
---Jerry Sittser, professor of faith, Whitworth collage, and writer of A Grace Disguised and the need of God as a life-style
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Extra resources for Case for Christ/Case for Faith Compilation
How can God become a hu man being, if in some sense all human beings are already identified with God? Any distinction between Jesus of Nazareth and other human be ings, then, must be qualitative at best. We see in Jesus the potential that is inevitably in store for all of us. Spong's Christology is therefore adop tionist. Jesus Christ is not God become human, but rather a human be ing in whom God was especially present. Spong emphatically denies that St. Paul (or any other New Testament writer) understood Jesus to be the God-man of later Christology.
Spong also carelessly lumps together several things that might operate on different levels historically, scientifically, or theologically wandering magi, celestial phe nomena, virginal conceptions. In Spong's discussion of the virginal conception, anything suggesting that God might have acted in a mirac ulous or out-of-the-ordinary manner seems to be suspect. Having finished step one, we move to step two. Because we know that the stories of Jesus' virginal conception are not literally true, they must convey some other kind of truth.
An intense experience ulti mately has no form. As soon as it achieves form it is distorted. The only means we have to do this is by and through the use of words and sym bols" (BOW, 33) . Indeed, the problem of the relation between experience and linguistic interpretation creates a genuine tension in Spong's the ology. " Nonetheless, since experience cannot be articulated except through language and propositions, Spong shows himself a true child of post modernity by repeatedly emphasizing the historically and culturally contingent nature of all attempts to communicate human experience.