By Frank Schaeffer
By the point he was once nineteen, Frank Schaeffer’s mom and dad, Francis and Edith Schaeffer, had completed worldwide status as bestselling evangelical authors and audio system, and Frank had joined his father at the evangelical circuit. He might cross directly to converse sooner than hundreds of thousands in arenas round the US, post his personal evangelical bestseller, and paintings with such figures as Pat Robertson, Jerry Falwell, and Dr. James Dobson. yet all of the whereas Schaeffer felt more and more alienated, precipitating a trouble of religion that will eventually bring about his departureeven if it intended wasting every little thing.
With honesty, empathy, and humor, Schaeffer offers a courageous and demanding book” (Andre Dubus III, writer of House of Sand and Fog) either a desirable insider’s examine the yank evangelical circulate and a deeply affecting own odyssey of religion.
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Extra info for Crazy for God: How I Grew Up as One of the Elect, Helped Found the Religious Right, and Lived to Take All (or Almost All) of It Back
The process of thought is more like the way in which mutually affective forces attain equilibrium than like the clear progress of a geometrical demonstration - or it may be compared to the way in which diverse pieces of evidence are interpreted and combined to produce a convincing solution to an historical problem. The kind of reasoning process that is involved in reaching theological understanding - though much more orderly than usually occurs in practice - may be illustrated by the following outline of the development of a doctrine of atonement.
54 40 God as cosmic projection Those who wish to make materially significant statements about God have thus to find their way along a ridge between the chasm of unacceptably crude anthropomorphisms, in which God is (mis)treated as an enlarged human person, and the precipice of sophisticated qualifications which empty descriptions of God of all their content. This has long been recognized in discussions of the possibility of talk about God. For centuries the issue has been discussed in terms of studies of the nature of analogy; Tillich wrestles with the possibilities of symbolic expressions which both affirm and negate the reality which they employ; I.
How can they - or their readers - know what is utterly other to be such? If the predicate be true, its subject can have no determinate reference. Even if it could be shown that there is a minimum sense in such an assertion (as, say, a way of asserting the impossibility of describing what may nevertheless have a known reference - a paradoxical situation), theologians who make such remarks should immediately write 'Finis' and turn to other activities. Otherwise they may be tempted to try to produce what they have implied to be impossible, namely talk about God.