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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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some have fallen asleep. <strong>The</strong>n he appeared to James, then to all<br />

the apostles." In the next verse, Paul adds, "And last of all he<br />

appeared to me also, as to one abnormally born."<br />

On the face of it, this is incredibly influential testimony that<br />

Jesus did appear alive after his death. Here were names of<br />

specific individuals and groups of people who saw him, written<br />

at a time when people could still check them out if they wanted<br />

confirmation. Since I knew that the creed would be pivotal in<br />

establishing the Resurrection, I decided to subject it to greater<br />

scrutiny: Why are historians convinced it's a creed? How<br />

trustworthy is it? How far back does it go? "Do you mind if I<br />

cross-examine you on this creed?" I asked Habermas.<br />

He extended his hand as if to invite the inquiry. "Please," he<br />

said politely, "go ahead "<br />

"CONVINCE ME IT'S A CREED"<br />

Initially I wanted to determine why Habermas, Craig, Blomberg,<br />

and others are convinced that this passage is a creed of the<br />

early church and not just the words of Paul, who wrote the letter<br />

to the Corinthian church in which it's contained.<br />

My challenge to Habermas was simple and direct: "Convince me it's<br />

a creed."<br />

"Well, I can give you several solid reasons. First, Paul<br />

introduces it with the words received and delivered [or passed on<br />

in the NIV], which are technical rabbinic terms indicating he's<br />

passing along holy tradition. Second," Habermas said, looking<br />

down at his hands as he<br />

grabbed a finger at a time to emphasize each point he was making,<br />

"the text's parallelism and stylized content indicate it's a<br />

creed. Third, the original text uses Cephas for Peter, which is<br />

his Aramaic name. In fact, the Aramaic itself could indicate a<br />

very early origin. Fourth, the creed uses several other primitive<br />

phrases that Paul would not customarily use, like 'the<br />

Twelve,"the third day,"he was raised,' and others. Fifth, the use<br />

of certain words is similar to Aramaic and Mishnaic Hebrew means<br />

of narration."<br />

Having run out of fingers, he looked up at me. "Should I go on?"<br />

he asked.<br />

"OK, OK," I said. "You're saying that these facts convince you,<br />

as a conservative evangelical <strong>Christ</strong>ian, that this is an early<br />

creed." Habermas seemed a bit offended by that admittedly barbed<br />

remark. "It's not just conservative <strong>Christ</strong>ians who are

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