Experience and Revelation or Faith and/or Reason or The Hiddennes of God
The Intellectual Life: Its Spirit, Conditions, Methods (CUA Press: 1987), pp. 14-15.
Here I am ... living in a time of permanent drama, witnessing upheavals such as perhaps the globe never before saw since the mountains rose and the seas were driven into their caverns. What have I to do for this panting, palpitating century? More than ever before thought is waiting for men, and men for thought. The world is in danger for lack of life-giving maxims. We are in a train rushing ahead at top speed, no signals visible. The planet is going it knows not where, its law has failed it: who will give it back its sun?
Eric Metaxas, ed. (Dutton Adult: Oct 13, 2011), 382 pages.
Following the extraordinary success of the New York Times bestseller Bonhoeffer, Eric Metaxas's latest book offers inspirational and intellectually rigorous thought about the great questions surrounding us all today. The Greek philosopher Socrates famously said that "the unexamined life is not worth living." Taking this as a starting point, Eric Metaxas founded a speaking series that encouraged busy and successful professionals to attend forums and think actively about the bigger questions in life. Thus Socrates in the City: Conversations on "Life, God, and Other Small Topics" was born. This book is for the seeker in all of us, the collector of wisdom, and the person who asks "What if?" Within this collection of original essays that were first given to standing-room-only crowds in New York City are serious thinkers taking on Life, God, Evil, Redemption, and other small topics. Luminaries such as Dr. Francis Collins, Sir John Polkinghorne, Charles Colson, N.T. Wright, Os Guinness, Peter Kreeft, and Jean Bethke Elshatin have written about extraordinary topics vital to both secular and Christian thinking, such as "Making Sense Out of Suffering," "How Good Confronts Evil," and "Belief in God in an Age of Science." No question is too big — in fact, the bigger, the harder, the more complex, the better. These essays are both thought-provoking and entertaining, because nowhere is it written that finding answers to life's biggest questions shouldn't be exciting and even, perhaps, fun. ~ Book Description
David A. Horner (IVP Academic: Aug 5, 2011), 272 pages.
The university world can be a confusing place, filled with many competing worldviews and perspectives. Beliefs and values are challenged at every turn. But Christians need not slip into the morass of easy relativism. David Horner restores sanity to the collegiate experience with this guide to thinking and flourishing as a Christian. Carefully exploring how ideas work, he gives you essential tools for thinking contextually, thinking logically and thinking worldviewishly. Here Horner meets you where faith and reason intersect and explores how to handle doubts, with an eye toward not just thinking clearly but also living faithfully. This is the book every college freshman needs to read. Don't leave home without it. ~ Book Description
Mark A. Noll (Eerdmans: July 2011), 196 pages.
In The Scandal of the Evangelical Mind (1994) Mark Noll offered a bleak, even scathing, assessment of the state of evangelical thinking and scholarship. Now, nearly twenty years later, in a sequel that is more hopeful than despairing — more attuned to possibilities than to problems — Noll updates his assessment and charts a positive way forward for evangelical scholarship. Noll shows how the orthodox Christology confessed in the classic Christian creeds provides an ideal vantage point for viewing the vast domains of human learning and can enhance intellectual engagement in a variety of specific disciplines. In a substantial postscript he candidly addresses the question: How fares the “evangelical mind” today? ~ Product Description
"A Divine and Supernatural Light" in A Jonathan Edwards Reader (Yale University Press: 2003), p. 112.
Thus there is a difference between having an opinion that God is holy and gracious, and having a sense of the loveliness and beauty of that holiness and grace. There is a difference between having a rational judgment that honey is sweet, and having a sense of its sweetness. A man may have the former, that knows not how honey tastes; but a man can't have the latter, unless he has an idea of the taste of honey in his mind. So there is a difference between believing that a person is beautiful, and having a sense of his beauty. The former may be obtained by hearsay, but the latter only by seeing the countenance. There is a wide difference between mere speculative, rational judging anything to be excellent, and having a sense of its sweetness, and beauty. The former rests only in the head, speculation only is concerned in it; but the heart is concerned in the latter. When the heart is sensible of the loveliness of a thing, that the idea of it is sweet and pleasant to his soul; which is a far different thing from having a rational opinion that is excellent.
"Letter to Peter Carr", Jefferson's nephew (1787).
Shake off all fears and servile prejudices under which weak minds are severely crouched. Fix Reason firmly in her seat and call to her tribunal every fact, every opinion. Question with boldness even the existence of a God; because if there be one, he must more approve of the homage of reason rather than of blindfolded fear. You will naturally examine first, the religion of your own country. Read the Bible then as you would Livy or Tacitus. For example in the Book of Joshua we are told that the sun stood still for several hours. Were we to read that fact in Livy or Tacitus, we should class it with their showers of blood, speaking of statues, beasts, etc. But it is said that the writer of that book was inspired. Examine therefore, candidly, what evidence there is of his having been inspired. The pretension is entitled to your inquiry because millions believe it. On the other hand you are astronomer enough to know how contrary it is to the law of nature. ... Do not be frightened from this inquiry by any fear of its consequences. If it ends in a belief that there is no God, you will find incitements to virtue in the comfort and pleasantness you will feel in its exercise, and the love of others which it will procure for you. If you find reason to believe there is a God, a consciousness that you are acting under his eye, and that he approves you will be a vast additional incitement: if that Jesus was also a God, you will be comforted by a belief of his aid and love. Your own reason is the only oracle given you by heaven; and you are answerable, not for the rightness but for the uprightness of the decision.
Parochial Sermons, Vol. One (D. Appleton: 1843), pp. 332-3.
We are in a world of mystery, with one bright Light before us, sufficient for our proceeding forward through all difficulties. Take away this Light, and we are utterly wretched, — we know not where we are, how we are sustained, what will become of us, and all that is dear to us, what we are to believe, and why we are in being. But with it we have all, and abound. Not to mention the duty and wisdom of implicit faith in the love of Him who made and redeemed us, what is nobler, what is more elevating and transporting, than the generosity of heart which risks every thing on God's word, dares the powers of evil to their worst efforts, and repels the illusions of sense and the artifices of reason, by confidence in the truth of Him who has ascended to the right hand of the Majesty on high. What infinite mercy it is in Him, that He allows sinners such as we are, the privilege of acting the part of heroes rather than of penitents! Who are we "that we should be able" and have opportunity "to offer so willingly after this sort?" — "Blessed," surely thrice blessed, "are they who have not seen and yet have believed!" We will not wish for sight; we will enjoy our privilege; we will triumph in the leave given us to go forward, "not knowing whither we go," knowing that "this is the victory that overcometh the world, even our faith." It is enough that our Redeemer liveth; that He has been on earth and will come again. On Him we venture our all; we can bear thankfully to put ourselves into His hands, our interests present and eternal, and the interests of all we love. Christ has died, " yea, rather is risen again, who is even at the right hand of God, who also maketh intercession for us. Who shall separate us from His love? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things we are more than conquerors, through Him that loved us "
Alister McGrath (InterVarsity Press: September 2010), 210 pages.
Alister McGrath, one of the most prominent theologians and public intellectuals of our day, explains how Christian thinking can and must have a positive role in shaping, nourishing and safeguarding the Christian vision of reality. With this in our grasp, we have the capacity for robust intellectual and cultural engagement, confidently entering the public sphere of ideas where atheism, postmodernism and science come into play. This book explores how the great tradition of Christian theological reflection enriches faith. It deepens our appreciation of the gospel's ability to engage with the complexities of the natural world on the one hand and human experience on the other. (2011 Christianity Today Book Award winner.) ~ Product Description
John Milton, from the "Areopagitica", in The Best of the World's Classics (Funk and Wagnalls Co.: 1909), pp. 141-3.
I cast not praise a fugitive and cloistered virtue, unexercised and unbreathed, that never sallies out and sees her adversary, but slinks out of the race, where that immortal garland is to be run for, not without dust and heat. Assuredly we bring not innocence into the world, we bring impurity much rather; that which purifies us is trial, and trial is by what is contrary. That virtue therefore which is but a youngling in the contemplation of evil, and knows not the utmost that vice promises to her followers, and rejects it, is but a blank virtue, not a pure; her whiteness is but an excremental whiteness. Which was the reason why our sage and serious poet Spenser, whom I dare be known to think a better teacher than Scotus or Aquinas, describing true temperance under the person of Guion, brings him in with his palmer through the cave of Mammon, and the bower of earthly bliss, that he might see and know, and yet abstain. Since therefore the knowledge and survey of vice is in this world so necessary to the constituting of human virtue, and the scanning of error to the confirmation of truth, how can we more safely, and with less danger, scout into the regions of sin and falsity than by reading all manner of tractates and hearing all manner of reason? And this is the benefit which may be had of books promiscuously read.
Freedom and Grace: Essays (SPCK: 1976), p. 26.
If God is a person, it follows that our relations with God are personal relations. ... God is not a Thing. Nor is he an Idea. If we were Platonists, we might believe that there was some technique whereby we could emancipate ourselves from the shackles of our earthly existence and put ourselves on a level with the Forms. But God, being a living spirit, has a different sort of existence from the dead timelessness of the Forms. Knowledge of him is not like knowledge of mathematical truths, which any man can set himself to come to know, but like knowledge of persons, and is essentially an interchange between two parties, requiring not only our wish to know, but his willingness to be known.
"Evidence of a Morally Perfect God" in God is Good, God is Great, William Lane Craig and Chad Meister, eds. (IVP Books: 2009), pp. 49-50.
Many sane, educated and generally trustworthy people claim not only that God exists but also that they have genuine knowledge, including justified true belief, that God exists. Because claims are typically cheap and easy, however, the claim to know that God exists will prompt the following response, usually sooner rather than later: How do they know? ¶ This common four-word question, although irksome at times, is perfectly intelligible and even valuable, as far as it goes. It seeks an explanation of how the belief that God exists exceeds mere belief, or opinion, and achieves the status of genuine knowledge. In particular, this question typically seeks an explanation of how, if at all, the belief that God exists is grounded, justified, reasonable, or evidence-based regarding affirmations of truth. ¶ A plausible goal behind our four-word question is, at least for many inquirers, to acquire truth in a manner that includes an adequate indication of true belief. These truth-seeking inquirers aim not only to avoid false belief and lucky guesswork, but also to minimize the risk of error in their beliefs (at least in a way befitting to the acquisition of truth). We should aim for the same, as people who seek truth but who are faced sometimes with facts and other realities at odds with our opinions. In seeking truth about God's existence, in particular, we thus should seek truth based on evidence for God's reality. Such evidence, if available, would indicate that it is true that God exists, or (in other words) that God is real rather than fictional.
The Literal Meaning of Genesis 1.19.39, trans. John Hammond Taylor, Ancient Christian Writers: The Works of the Fathers in Translation, ed. Johannes Quasten et al., vols. 41-42 (Newman Press: 1982), 41:42-43.
Usually, even a non-Christian knows something about the earth, the heavens, and the other elements of this world, about the motion and orbit of the stars and even their size and relative positions, about the predictable eclipses of the sun and moon, the cycles of the years and the seasons, about the kinds of animals, shrubs, stones, and so forth, and this knowledge he holds as certain from reason and experience. Now it is a disgraceful and dangerous thing for an infidel to hear a Christian, presumably giving the meaning of Holy Scripture, talking nonsense on these topics; and we should take all means to prevent such an embarrassing situation, in which people show up vast ignorance in a Christian and laugh it to scorn.
Apologetics: A Course of Lectures (A.C. Armstrong: 1882), pp. 4-5.
Everything in the contest which Apologetics has to meet centers here: Is sin a reality, an abnormal condition, or a stage of education, a process of development, a lesser good? Wherever sin is, there will be opposition to holiness. It is natural for sin to oppose holiness, and to deny a holy God. ¶ The felt reality of sin is necessary to the possibility of redemption. Christianity is essentially a redemptive system. Incarnate love was crucified. A man with no sense of sin must oppose Christianity, in its doctrine of grace as well as of sin. ¶ In this statement it is by no means asserted or implied that all objections to the Bible and Christianity are only the signs and manifestations of man's inborn and inbred corruption; that historical, philological, and doctrinal criticism come invariably from a sinful unbelief — stiil less, that when reason thinks and speaks, its utterances are to be set down to the account of a godless rationalism. Far from it. There are undeniable difficulties in respect to history and science which must be investigated. There are signs and wonders which would stagger any one, unless the need of them and their historic reality can be clearly evinced. Conscience and reason have their rights. Science has its lawful sphere. We are to prove (test, try) all things — even the Scriptures, even the doctrines of our faith — and hold fast that which is good. ¶ If the Christian system cannot establish its claims and authority in the view of reason and conscience (their rights being carefully weighed and defined), it will be in vain for Church or Pope to call upon the nations to believe in their own infallible authority, as settling all questions of right and wrong, truth and falsehood, for time and for eternity. No; we are in the conflict, and it is only by going through it that we can get the victory.
The True Intellectual System of the Universe, Vol II (Gould & Newman, 1838), pp. 554-7.
Christ came not into the world to fill our heads with mere speculations, to kindle a fire of wrangling and contentious dispute amongst us, and to warm our spirits against one another with nothing but angry and peevish debates; whilst in the mean time our hearts remain all ice within towards God, and have not the least spark of true heavenly fire to melt and thaw them. Christ came not to possess our brains only with some cold opinions, that send down nothing but a freezing and benumbing influence upon our hearts. Christ was vitae magister, not scholae: and he is the best Christian, whose heart beats with the purest pulse towards heaven; not he, whose head spinneth out the finest cobwebs. ¶ He that endeavors really to mortify his lusts, and to comply with that truth in his life, which his conscience is convinced of, is nearer a Christian, though he never heard of Christ, than he, that believes all the vulgar articles of the Christian faith, and plainly denieth Christ in his life.
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.
Nathan Jacobson » Making the Most of Our Disagreements
The great variety of contradictory religious views is for many reason enough to conclude that there is no truth to be had in such matters, that no one religion is at all likely to be closest to the truth. For example, in his debate with Dinesh D'Souza, John Loftus makes the gravamen of his case against the Christian God these inter-religious and intra-religious disagreements, arguing that in effect they cancel each other out in virtue of the mutually exclusive nature of their claims.1 He does not see, apparently, that by such reasoning, the ageless debate between naturalists and theists is also cancelled, each position nullified. Indeed, every point of view falls prey to such a criterion. When we look within naturalism, we also find denominations and sects, a cacophony of diverse and contradictory positions on fundamental questions. It turns out, the problem of pluralism is an equal opportunity employer. Worldviews are like personalities. Each one is unique. Though there are types of personalities, just as there are broad worldview categories, none is identical. Whatever our worldview, that view must countenance the fact that many others think it mistaken. This is the problem of pluralism. The implication of this reality, however, need not be the defeat of any particular set of beliefs. Rather, the proper response is epistemological. It begs modesty, a profound intellectual humility about our take on reality. And second, it should serve as a call to personal responsibility for our beliefs, and therefore to the epistemic virtues, for there is no consensus on ultimate questions that we can simply adopt by proxy.
Protagoras on Knowledge of God said...
The Great Sophists in Periclean Athens, Jacqueline de Romily and Janet Lloyd (Oxford University Press: 1998), p. 104.
Eusebius tells us that it was the opening sentence of Protagoras' treatise on the Gods, and it is attested by numerous citations. It runs as follows: "About the gods, I am not able to know whether they exist or do not exist, nor what they are like in form; for the factors preventing knowledge are many: the obscurity of the subject, and the shortness of human life." The last words have sometimes been omitted, but they are important. They indicate the ground upon which Protagoras took up his position and the nature of his agnosticism. All that mattered to him was what could be known; and the Greek word (eidenai) that is used twice in this sentence means, precisely, knowledge: not belief, not faith.
"Are There Secular Reasons" at The New York Times (February 22, 2010).
Whether the argument appears in its softer or harder versions, behind it is a form of intellectual/political apartheid known as the private/public distinction: matters that pertain to the spirit and to salvation are the province of religion and are to be settled by religious reasons; matters that pertain to the good order and prosperity of civil society are the province of democratically elected representatives and are to be settled by secular reasons. As John Locke put it in 1689 (“A Letter Concerning Toleration”), the “care of men’s souls” is the responsibility of the church while to the civil magistrate belongs the care of “outward things such as money, land, houses, furniture and the like”; it is his responsibility to secure for everyone, of whatever denomination or belief, “the just possession of these things belonging to this life.” ¶ A neat division, to be sure, which has the effect (not, I think, intended by Locke) of honoring religion by kicking it upstairs and out of sight. If the business of everyday life — commerce, science, medicine, law, agriculture, education, foreign policy, etc. — can be assigned to secular institutions employing secular reasons to justify actions, what is left to religious institutions and religious reasons is a private area of contemplation and worship, an area that can be safely and properly ignored when there are “real” decisions to be made. Let those who remain captives of ancient superstitions and fairy tales have their churches, chapels, synagogues, mosques, rituals and liturgical mumbo-jumbo; just don’t confuse the (pseudo) knowledge they traffic in with the knowledge needed to solve the world’s problems.