Faith and/or Reason
Warranted Christian Belief, (New York: Oxford University Press, 2000), p. 63.
In religious belief as elsewhere, we must take our chances, recognizing that we could be wrong, dreadfully wrong. There are no guarantees; the religious life is a venture; foolish and debilitating error is a permanent possibility. (If we can be wrong, however, we can also be right.)
Warranted Christian Belief, (New York: Oxford University Press, 2000), p. vii.
Is [Christian] belief intellectually acceptable? In particular, is it intellectually acceptable for us, now; For educated and intelligent people in the twenty-first century, with all that has happened over the last four or five hundred years? Some will concede that Christian belief was acceptable and even appropriate for our ancestors, people who knew little of other religions, who knew nothing of evolution and our animal ancestry, nothing of contemporary subatomic physics and the strange, eerie, disquieting world it postulates, nothing of those great masters of suspicion, Nietzsche, Marx, and Freud, nothing of the acids of modern historical biblical criticism. But for us enlightened contemporary intellectuals (so the claim continues) things are wholly different, for people who know about those things (people of our rather impressive intellectual attainments), there is something naive and foolish, or perhaps bullheaded and irresponsible, or even vaguely pathological in holding onto such belief.
"Faith and Reason: Friends or Foes?" (Probe Ministries: 1998).
Contemporary theologians who deny the rationality of Christian belief often quote Tertullian's statement that the crucifixion should be believed because it is absurd. He also said the fact of the Resurrection is certain because it is impossible. But these statements must be understood from the context of Tertullian's own life and work. He himself utilized elements of Greek philosophy and logic that he believed to be compatible with Christian belief. The major emphasis in his writings was to contrast the coherence of Christianity with the inconsistency of his heretical opponents. When he does speak of the absurdity of Christian belief, he is actually referring to the unlikelihood that any human mind could conceive of God's redemptive plan. Like C. S. Lewis, he was convinced of the truth of the gospel by the very fact that no human being could possibly concoct such a story as is presented in Scripture. Certainly the Jews could not; the claim of Christ that He was God in the flesh was blasphemous to many of them. Nor could the Greeks create such a story; for them, the material world was inferior to the divine realm. God could not possibly assume human flesh in their philosophical reasoning. But for Tertullian, this was compelling evidence that the gospel is true! The religious and philosophical systems contemporary with the advent of Christianity would have prevented any human from simply making up such a fantastic tale. He concluded that the gospel had to originate in the mind of God himself.
The Divine Conspiracy (San Francisco: Harper Collins, 1998), p. 328.
We [must] listen carefully to those we teach. We encourage every question, and we make it clear that dealing honestly with questions that come up is the only path to a robust and healthy faith. We will never "pooh-pooh" difficulties, or take any problem with anything less than utter seriousness, or direct the slightest reproach or shame on anyone for having questions and doubts. When we don't honestly know what to say at the time, we will just say so. We will go away and find an answer through study, conversation, and prayer.
J.P. Moreland on Belief said...
Love God With All Your Mind (Colorado Springs: NavPress, 1997), p. 107.
It is unproductive to try to believe something beyond your grounds for believing it and dishonest to act as if you believe something more strongly than you do. Overbelief is not a virtue. For example, I am far from certain on many Christian beliefs I hold. I lean toward the view that the days of Genesis are vast periods of time and not literal twenty-four-hour periods. But about two days of the week I flip-flop and accept the literal view. Based on my study, I cannot convince myself either way... Other beliefs of mine have grown in certainty over the years — that God really exists, for example. We should be honest with ourselves about the strength of our various beliefs and work on strengthening them by considering the issues relevant to their acceptance.
Thomas Nagel on Reason said...
The Last Word (New York: Oxford University Press, 1997), pp. 3-4.
Reason, if there is such a thing, can serve as a court of appeal not only against the received opinions and habits of our community but also against the peculiarities of our personal perspective. It is something each individual can find with himself, but at the same time it has universal authority. Reason provides, mysteriously, a way of distancing oneself from common opinion and received practices that is not a mere elevation of individuality... not a determination to express one's idiosyncratic self rather than go along with everyone else. Whoever appeals to reason purports to discover a source of authority within himself that is not merely personal or societal, but universal... and that should also persuade others who are willing to listen to it.
The Last Word (New York: Oxford University Press, 1997), p. 4.
How is it possible that creatures like ourselves, supplied with the contingent capacities of a biological species whose very existence appears to be radically accidental, should have access to universally valid methods of objective thought? It is because this question seems unanswerable that sophisticated forms of subjectivism keep appearing in the philosophical literature...
Thomas Nagel on Rationalization said...
The Last Word (New York: Oxford University Press, 1997), p. 8.
The ordinary charge of "rationalization," like the exposure of errors in reasoning, does not question the claims of reason itself but rather presupposes them. It contrasts the sources of belief in this case with an alternative type of ground that would actually justify them, or demonstrate their truth.
Love God With All Your Mind (Colorado Springs: NavPress, 1997), p. 111.
Unfortunately, I have seen too many Christian thinkers who have a certain texture or posture in life that gives the impression that they are far more concerned with assuring their academic colleagues that they are not ignorant fundamentalists than they are with pleasing God and serving His people. Such thinkers often give up too much intellectual real estate far too readily to secular or other perspectives inimical to the Christian faith. This is why many average Christian folk are suspicious of the mind today. All too often, they have seen intellectual growth in Christian academics lead to a cynical posture unfaithful to the spirit of the Christian way. Fidelity to God and His cause is the core commitment of a growing Christian mind.