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The Case For Christ

The Case for Christ records Lee Strobel's attempt to "determine if there's credible evidence that Jesus of Nazareth really is the Son of God." The book consists primarily of interviews between Strobel (a former legal editor at the Chicago Tribune) and biblical scholars such as Bruce Metzger. Each interview is based on a simple question, concerning historical evidence (for example, "Can the Biographies of Jesus Be Trusted?"), scientific evidence, ("Does Archaeology Confirm or Contradict Jesus' Biographies?"), and "psychiatric evidence" ("Was Jesus Crazy When He Claimed to Be the Son of God?"). Together, these interviews compose a case brief defending Jesus' divinity, and urging readers to reach a verdict of their own.

The Case for Christ records Lee Strobel's attempt to "determine if there's credible evidence that Jesus of Nazareth really is the Son of God." The book consists primarily of interviews between Strobel (a former legal editor at the Chicago Tribune) and biblical scholars such as Bruce Metzger. Each interview is based on a simple question, concerning historical evidence (for example, "Can the Biographies of Jesus Be Trusted?"), scientific evidence, ("Does Archaeology Confirm or Contradict Jesus' Biographies?"), and "psychiatric evidence" ("Was Jesus Crazy When He Claimed to Be the Son of God?"). Together, these interviews compose a case brief defending Jesus' divinity, and urging readers to reach a verdict of their own.

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elationship between a child and his father," Witherington<br />

explained. "Interestingly, it's also the term disciples used for<br />

a beloved teacher in early Judaism. But Jesus used it of God-and<br />

as far as I can tell, he and his followers were the only ones<br />

praying to God that way."<br />

When I asked Witherington to expand on the importance of this, he<br />

said, "In the context in which Jesus operated, it was customary<br />

for Jews to work around having to say the name of God. His name<br />

was the most holy word you could speak, and they even feared<br />

mispronouncing it. If they were going to address God, they might<br />

say something like, '<strong>The</strong> Holy One, blessed be he,' but they were<br />

not going to use his personal name."<br />

"And 'Abba' is a personal term," I said.<br />

"Very personal," he replied. "It's the term of endearment in<br />

which a child would say to a parent, 'Father Dearest, what would<br />

you have me do?'"<br />

However, I spotted an apparent inconsistency. "Wait a second," I<br />

interjected. "Praying 'Abba' must not imply that Jesus thinks<br />

he's God, because he taught his disciples to use the same term in<br />

their own prayers, and they're not God."<br />

"Actually," came Witherington's reply, "the significance of<br />

'Abba' is that Jesus is the initiator of an intimate relationship<br />

that was previously unavailable. <strong>The</strong> question is, What kind of<br />

person can change the terms of relating to God? What kind of<br />

person can initiate a new covenental relationship with God?"<br />

His distinction made sense to me. "So how significant do you<br />

consider Jesus' use of 'Abba' to be?" I asked.<br />

"Quite significant," he answered. "It implies that Jesus had a<br />

degree of intimacy with God that is unlike anything in the<br />

Judaism of his day. And listen, here's the kicker: Jesus is<br />

saying that only through having a relationship with him does this<br />

kind of prayer language - this kind of 'Abba' relationship with<br />

God-become possible. That says volumes about how he regarded<br />

himself."<br />

Witherington started to add another important clue-Jesus'<br />

repeated reference to himself as the "Son of Man"-but I let him<br />

know that a previous experts Craig Blomberg, had already<br />

explained that this was a reference to Daniel 7. This term,<br />

Witherington agreed, is extremely important in revealing Jesus'<br />

messianic or transcendent self-understanding.

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