Perhaps Beyond Our Ken
Denis Frayssinous, trans. by John Benjamin Jones, Chapter Two in A Defence of Christianity (Gilbert & Rivington: December 1835), pp. 63-88.
Truth is as much the first want as it is the first good of mankind: yes, truth in religion, which by giving us high and pure ideas of the Divinity, teaches us that our homage ought to be worthy of it; truth in morality, which without rigour, as without weak indulgence, traces out to men in all situations their respective duties; truth in policy, which by rendering authority more just, and subjects more submissive, protects governments from the passions of the multitude, and the multitude from the tyranny of governments; truth in our tribunals, which makes vice afraid, reassures and comforts the innocent, and conduces to the triumph of justice; truth in education, which by rendering conduct accordant with doctrine, makes teachers to be the models, as well as the masters of infancy and youth; truth in literature and in the arts, which preserves them from the contagion of bad taste, from false ornaments, and from false thoughts; truth in the commerce of life, which by banishing fraud and imposture, warrants the common safety; truth in every thing, truth before every thing, this is that which the whole human race from its inmost soul is ever seeking, so thoroughly convinced are all men that truth is useful and falsehood hurtful.
The True Intellectual System of the Universe (Gould & Newman, 1838), pp. 550-1.
Ink and paper can never make us Christians, can never beget a new nature, a living principle in us; can never form Christ, or any true notions of spiritual things, in our hearts. The gospel, that new law, which Christ delivered to the world, it is not merely a dead letter without us, but a quickening spirit within us. Cold theorems and maxims, dry and jejune disputes, lean syllogistical reasonings, could never yet of themselves beget the least glimpse of true heavenly light, the least sap of saving knowledge in any heart. All this is but the groping of the poor dark spirit of man after truth, to find it out with his own endeavors, and feel it with his own cold and benumbed hands. Words and syllables, which are but dead things, cannot possibly convey the living notions of heavenly truths to us. The secret mysteries of a divine life, of a new nature, of Christ formed in our hearts, they cannot be written or spoken, language and expressions cannot reach them; neither can they be ever truly understood, except the soul itself be kindled from within, and awakened into the life of them. A painter that would draw a rose, though he may flourish some likeness of it in figure and colour, yet he can never paint the scent and fragrancy; or if he would draw a flame, he cannot put a constant heat into his colours; he cannot make his pencil drop a sound, as the echo in the epigram mocks at him. All the skill of cunning artisans and mechanicks cannot put a principle of life into a statue of their own making. Neither are we able to enclose in words and letters the life, soul, and essence of any spiritual truths, and, as it were, to incorporate it in them.
Alexander Leitch, "Summary of the Argument" in Ethics of Theism (Harvard: 1868), pp. 15-46.
It has been said by a great mind, that confusion is worse than error.1 Erroneous statements and opinions, in their naked deformity, are generally too hideous to win the regard and confidence of men even in their present depraved condition; while the manifestation of what is true, in its simple grandeur and pure light, is often too bright and fair to be agreeable to the eye and the heart of man. The great work which a lover of truth finds to do, is to separate the conglomerate mass of knowledge, or what men call knowledge, into its two component parts, the true and the false. What is false owes all its plausibility and power to its being associated and mingled with what is true. What is true, is rendered dim and uncertain and weak by being blended and confounded with the erroneous. The human mind is like a thrashing-floor. The honest inquirer will be constantly using the fan, to separate the chaff from the wheat.
J.P. Moreland and Klaus Issler (IVP Books: Sep 2008), 230 pages.
In Search of a Confident Faith is an excellent comprehensive apologetic for establishing trust in God "for real." I wanted to review this book due to my own interest in Christians becoming confident in their faith. The book reaffirms the Christian faith as one of propositional knowledge confirmed through personal experience; but does so at a very accessible level. Moreland and Issler address many helpful points concerning the influence of Western culture in creating doubt in Christians' faith. First, the authors address the misuse of the term "faith" in today's culture as a "blind leap" or as in place of reason. The term historically entailed a much richer meaning of trust and confidence, which crucially required the proper exercise of reason, evidence, and knowledge. Second, they describe the essential role of knowledge in the Christian faith; through a look at the Biblical view of knowledge, through breaking down the concept of knowledge, and through addressing our plausibility structures (explained more thoroughly later). Third, the authors attend to intellectual and emotional doubts: both through logical arguments and then through practical steps in handling these doubts. Fourth, Moreland and Issler handle doubt caused by low expectations of God's intervention into a believer's life and make practical suggestions for increasing trust in God. Their writing systematically and carefully treats each area without losing interest or bogging down in terminology. ~ Mary Jo Sharp @ Amazon.com
"Is Religion Built on Lies", a debate between Sam Harris and Andrew Sullivan at Belief.net (March 2007).
The reason I find fundamentalism so troubling — whether it is Christian, Jewish or Muslim — is not just its willingness to use violence (in the Islamist manifestation). It is its inability to integrate doubt into faith, its resistance to human reason, its tendency to pride and exclusion, and its inability to accept mystery as the core reality of any religious life. You find it troubling, I think, purely because it upholds truths that cannot be proved empirically or even, in some respects, logically. In that sense, of course, I think you have no reason to dislike or oppose it any more than you would oppose my kind of faith. Your argument allows for no solid distinctions within faiths; my argument depends on such distinctions.
An Essay Concerning Human Understanding, ed. Alexander Fraser (New York: Dover, 1959), p. 31.
Men, extending their inquiries beyond their capacities, and letting their thought wander into those depths where they can find no sure footing, it is no wonder that they raise questions and multiply disputes, which, never coming to any clear resolution, are proper only to continue and increase their doubts, and to confirm them at last in perfect skepticism. Whereas were the capacities of our understandings well considered, the extent of our knowledge once discovered, and the horizon found which sets the bounds between the enlightened and dark parts of things; between what is and what is not comprehensible by us, men would perhaps with less scruple acquiesce in the avowed ignorance of the one, and employ their thoughts and discourse with more advantage and satisfaction in the other.
Enquiry Concerning the Human Understanding, section vii, part i.
Though the chain of arguments... were ever so logical, there must arise a strong suspicion, if not an absolute assurance, that it has carried us quite beyond the reach of our faculties, when it leads to conclusions so extraordinary, and so remote from common life and experience. We are got into fairy land, long ere we have reached the last steps of our theory; and there we have no reason to trust our common methods of argument, or to think that our usual analogies and probabilities have any authority. Our line is too short to fathom such abysses.