Why you shouldn't reject Christianity because of hypocrites in the church:
i) The existence of Christian hypocrisy actually proves the Bible is true. If Christianity is true then we should expect Christian hyopcrisy to exist. The Bible fully acknowledges the existence of such people. There are numerous warnings directed to them and to the church to watch out for them. (Matthew 6:2, 5, 16; 7:5; 15:7; 22:18; 23:13, 15; 23:23, 25, 27, 29; 24:51; Mark 7:6; Luke 6:42; 12:56; and 13:15)
Can Christians say there is no God but Allah? This has been a much-debated question over the last two decades, particularly since the September 11th terrorism attacks in New York and the proliferation of Muslim immigration to western nations. The question is intended to provoke consideration of the similarities and differences between the Christian and Islamic understanding of God in order to work toward peaceful relations.
"The great question confronting modern humanity is this: Granted that the universe contains both persons (such as you and me) and impersonal structures (such as matter, motion, chance, time, space, and physical laws), which is fundamental? Is the impersonal aspect of the universe grounded in the personal, or is it the other way around? Secular thought generally assumes the latter-that persons are the products of matter, motion, chance, and so on.
As I dreamed, I saw a man named Evangelist turn and look down a road. In the distance, a figure was approaching. He was certainly taking his time.
As he walked up, Evangelist greeted him cordially and they began to talk. They engaged in what appeared to be small talk for a few moments, and I learned that the man’s name was Randy.
“Where are you going?” asked Evangelist.
“Oh, nowhere in particular. I just go where the women are.”
“And why is that?”
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.