By Guy P. Harrison
Written in a deferential and conversational type, this particular e-book is designed to advertise confident discussion and foster mutual figuring out among Christians and non-Christians. the writer, a skeptic and journalist, asks uncomplicated questions on Christian trust.
What is the born-again adventure? Why might God are looking to sacrifice his in simple terms son for the realm? Do miracles quite take place? How trustworthy is the Bible? what's the rapture? Why isn't every body a Christian? each one query is via observation and research that's skeptical and hard yet by no means argumentative or condescending.
Christians will locate the publication valuable as a foundation for constructing their apologetics, whereas skeptics will welcome Harrison's probing rational research of spiritual claims.
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Extra resources for 50 Simple Questions for Every Christian
24 ‘Le Dieu des Chrestiens ne consiste pas en un Dieu simplement autheur des verit´ez g´eom´etriques et de l’ordre des e´ lements; c’est la part des Payens et des Epicuriens . . ’ Blaise Pascal, Pens´ees, ed. H. F. Stewart, London: Routledge & Kegan Paul, 1950, pp. 6–8. 18 Faith, Reason and the Existence of God This is not a wholly implausible way of construing the relationship between the God of the philosophers and the God of faith – the same God can be known under different descriptions, as ‘warm’ and ‘red’ are, and within different relations of knowing, as touching and seeing stand in differing relations of immediacy to their objects.
Hence it is precisely because of what is revealed to us in Christ that we know that reason too, as the Vatican Council says, can ‘know the one true God, our creator and lord, with certainty from the things which have been made’. 2 Negative theology and natural theology Natural theology and ‘onto-theology’ As a first step in response to what seems to be a widespread and general hostility to ‘natural theology’ we must next begin a long process of consideration of two particular forms that the criticism takes, sometimes linked, sometimes not, as directed at some key high and late medieval theologians, including, some say, Thomas Aquinas, while others find them in Duns Scotus but not in Thomas.
Nor do I think that Thomas believes this conclusion to follow: indeed, I shall argue that he thinks it false. The ‘formal’ and ‘material’ objects of faith and reason As a first step in setting out how this argument will proceed, let us note a crucial ambiguity in Kerr’s conclusion from the propositions of the ‘nouvelle th´eologie’ that the ‘God exists’ of the philosopher’s reason ‘means something radically different’ from the ‘God exists’ affirmed by the Christian ‘under the conditions of faith’.