50 Simple Questions for Every Christian by Guy P. Harrison

By Guy P. Harrison

Written in a deferential and conversational sort, this particular ebook is designed to advertise positive 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 merely son for the area? Do miracles quite ensue? How trustworthy is the Bible? what's the rapture? Why isn't every body a Christian? every one query is via statement and research that's skeptical and hard yet by no means argumentative or condescending.

Christians will locate the publication precious as a foundation for constructing their apologetics, whereas skeptics will welcome Harrison's probing rational research of non secular claims.  

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For this reason he does not come in the beginning but in the fullness of time . •• The contrary is expressed in §1. As the history of the race moves on, the individual continually begins anew. 34 IV 306 The Concept of Anxiety vidual, in which case there would be no race at all, but every individual begins anew with the race. In saying that Adam's sin brought the sin of the race into the world, one may understand this fantastically, in which case every concept is canceled, or one may be equally justified in saying this about every individual who by his own first sin brings sinfulness into the world.

What often misleads and brings people to all kinds of fantastic imaginings is the problem of the relation of generations, as though the subsequent man were essentially different from the first by virtue of descent. Descent, however, is only the expression for the continuity in the history of the race, which always moves by quantitative determinations and therefore is incapable of bringing forth an individual. A species of animals, although it has preserved itself through thousands of generations, never brings forth an individual.

While psychology thoroughly explores the real possibility of sin, dogmatics explains hereditary sin, that is, the ideal possibility of sin. The second ethics, however, has nothing to do with the possibility of sin or with hereditary sin. The first ethics ignores sin. The second ethics has the actuality of sin within its scope, and here psychology can intrude only through a misunderstanding. If what has been developed here is correct, it is easily seen that the author is quite justified in calling the present work a psychological deliberation, and also how this deliberation, insofar as it becomes conscious ofits relation to science, belongs to the domain of psychology and in turn tends toward dogmatics.

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