50 Simple Questions for Every Christian by Guy P. Harrison

By Guy P. Harrison

Written in a deferential and conversational kind, this specific booklet 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 about Christian trust.

What is the born-again event? Why may God are looking to sacrifice his purely son for the area? Do miracles relatively occur? How trustworthy is the Bible? what's the rapture? Why isn't each person a Christian? each one query is by way of statement and research that's skeptical and difficult yet by no means argumentative or condescending.

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

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80 Against this critique of ‘a metaphysics of substance’, a hermeneutical rather than ontological account of relationality may be more pertinent in seeking to give an account of the category of koinonia. In conclusion, I would suggest that the sustained critique of the appeal to social Trinitarianism can be answered through an appeal to the ‘world of particulars’. Such an appeal would focus on Christology, as rooted in an understanding of the concrete events of revelation in the economy. There need be no rush to formulate ontological claims.

30 Such understandings obviously pose significant challenges to the more typical approach and expectations of theologians who follow in the tradition of Nicene orthodoxy. The differences between the two Christian monks, Bede Griffiths and Abhishiktananda, who lived in India in the mid- to late twentieth century is illustrative of the tensions that emerge in the double appeal to contemplation and mystical experience, on the one hand, and the revealed God, understood as triune, on the other. Both men sought to engage with the Indian theological tradition of advaita (non-duality), which, in its radical form, is understood as a form of monism.

The four moments I will explore below clearly demonstrate this reality and offer some insight into the correlation of doctrinal formulation and the will to power. THE DE RÉGNON PARADIGM The key to understanding the doctrine of the Trinity was, for much of the twentieth century, stated in terms of asking a question about the place of commencing or constructing the doctrine. The choice offered was either to begin from the oneness of God or the threeness. This choice, it was argued, was part of the landscape of classical Trinitarian thought.

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