50 Simple Questions for Every Christian by Guy P. Harrison
By Guy P. Harrison
Written in a deferential and conversational kind, this designated booklet is designed to advertise positive discussion and foster mutual figuring out among Christians and non-Christians. the writer, a skeptic and journalist, asks easy questions about Christian trust.
What is the born-again event? Why may God are looking to sacrifice his merely son for the area? Do miracles fairly ensue? How trustworthy is the Bible? what's the rapture? Why isn't every person a Christian? every one query is through remark and research that's skeptical and difficult yet by no means argumentative or condescending.
Christians will locate the e-book necessary as a foundation for constructing their apologetics, whereas skeptics will welcome Harrison's probing rational research of spiritual claims.
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32:39) Thus says YHWH, the king of Israel, etc. / am YHWH, the first and the last, etc. (Is. 44:6), As it is said; Behold now, that I, even /, am He, etc. ( D t 32:39). Even unto old age I am the same (Is, 46:4). Thus says YHWH the king of Israel and his Redeemer the Lord of Hosts, I am the first and the last, (Is. 44:6). And it says Who has wrought and done it} He that called the generations from the beginning. I, the Lord who am the first, and to the end I am He. (Is. 41:4). PR Piska 21 100b l (Another comment: Face after face) R.
47 Because of the Dead Sea Scrolls, we can be certain that some apocalyptic and sectarian movements within Judaism developed dualistic tendencies which could have been described as "two powers in heaven" by the rabbis. Even without raising the issue of their relationship to Zoroastrianism (which, in any case, was unnoticed by their contemporaries) the Qumranites can be seen as a contemporary source of dualism. In the Manual of Discipline of the Dead Sea Scrolls, ethical dualism is boldly outlined: 45 San.
Lauterbach, suggested that refutations of those who believe in "two powers" are arguments against Christianity when it was still considered a Jewish heresy. To demonstrate this assertion he cited Dt. R. II, 33 where Solomon is reported by the rabbis to have stated categorically that the one God has neither son or brother. Since some texts associate this heresy with "two powers" Lauterbach felt that the second heavenly power must be Jesus. "Two powers" couid only refer to Persian dualism if the parties were antagonistic, 12 whüe Christian theology might easily have been understood by the rabbis to posit a second divine figure working in harmony with and claiming to be the son of the one God.