Close to the heart of what makes the glory of God glorious is the way his majesty and his meekness combine. Or another way to put it would be that God is more glorious because he is a paradoxical juxtaposition of seemingly opposite traits rather than being a manifestation of only majestic strengths. And the unifying mark if these paradoxical juxtapositions is that the majestic heights of God are glorified especially through the way they serve or stoop in lowliness to save the weak.
Among these Jews there suddenly turns up a man who goes about talking as if He was God. . . . [W]hat this man said was, quite simply, the most shocking thing that has ever been uttered by human lips. . . . I am trying here to prevent anyone saying the really foolish thing that people often say about Him. “I’m ready to accept Jesus as a great moral teacher, but I don’t accept His claim to be God.” That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher.
An illustration from Francis Schaeffer:
If every little baby that was ever born anywhere in the world had a tape recorder hung about its neck, and if this tape recorder only recorded the moral judgments with which this child as he grew bound other men, the moral precepts might be much lower than the biblical law, but they would still be moral judgments.
When a Russian cosmonaut returned from space and reported that he had not found God, C. S. Lewis responded that this was like Hamlet going into the attic of his castle looking for Shakespeare. If there is a God, he wouldn’t be another object in the universe that could be put in a lab and analyzed with empirical methods. He would relate to us the way a playwright relates to the characters in his play. We (characters) might be able to know quite a lot about the playwright, but only to the degree the author chooses to put information about himself in the play.
In his book, Reflections on the Psalms (Chapter ix), C.S. Lewis outlines how he came to understand the necessity of praising God:
I had not noticed either that just as men spontaneously praise whatever they value, so they spontaneously urge us to join them in praising it: “Isn’t she lovely? Wasn’t it glorious? Don’t you think that magnificent?” The Psalmists in telling everyone to praise God are doing what all men do when they speak of what they care about.
Below is the full excerpt (edited)
New Testament scholar Michael Kruger has produced the following 2 blog series' to help Christians understand how the New Testament canon was developed, presenting 10 facts and 10 misconceptions. These are “designed for a lay-level audience and hopefully could prove helpful in a conversation one might have with a skeptical friend.”. Click on the links to read the full articles.
10 Misconceptions About the New Testament Canon
1. The Term “Canon” Can Only Refer to a Fixed, Closed List of Books
2. Nothing in Early Christianity Dictated That There Would be a Canon
3. The New Testament Authors Did Not Think They Were Writing Scripture
4. New Testament Books Were Not Regarded as Scriptural Until Around 200 A.D.
5. Early Christians Disagreed Widely over the Books Which Made It into the Canon
What properties must the creator of the universe possess? Apologist William Lane Craig offers the following summary. You can read the full article here.
I have tried to make this more digestible and easy to remember, as well as provide some scripture.
Timeless (Exod 3:14, Ps 90:2-4, Hab 1:12, 2 Pet 3:8, Rev 1:8)
Changeless (Ps 102:27, Mal 3:6, Heb 13:8)
Immaterial (John 4:24, Col 1:15, 1 Tim 1:17)