The other danger is that apologists put so much effort into what they do that they may end up not so much defending the faith because they believe it is true as believing the faith is true because they have worked so hard and long to defend it.

I would go so far as to say that it may even have caused him to think the more highly of them because their unbelief grew from a far more honest view of the wretchedness of things than the belief of the devout who see only what they choose to see and turn a blind eye on the rest.

I never took it for granted that they believed any of even the most basic affirmations of the Christian faith concerning such matters as God and Jesus, sin and salvation, but always tried to speak to their skepticism and to honor their doubts. I made a point of never urging on them anything I did not believe myself. I was candid about what, like them, I was puzzled by and uncertain of. I tried to be myself. I tried to be honest.

We believe in God when for one reason or another we choose to do so. We believe God when somehow we run into God in a way that by and large leaves us no choice to do otherwise.

Know that neither to have the child nor not to have the child is without the possibility of tragic consequences for everybody yet be brave in knowing also that not even that can put us beyond the forgiving love of God.

Preachers and theologians, who spend so much of their lives talking about God that, unless they are very careful, God starts to lose all reality for them and to become just a subject for metaphysical speculation.

At last, the evening previous to our arrival at Liverpool, the slaveholders, convinced that reason, morality, common honesty, humanity, and Christianity, were all against them, and that argument was no longer any means of defence, or at least but a poor means, abandoned their post in debate, and resorted to their old and natural mode of defending their morality by brute force.

While you have strong frames and robust constitutions, you have not the gift of intellect—you could not think for yourselves—you could not provide for yourselves—so the Lord in his infinite goodness has given you kind masters to think for you—[laughter].

There are ultimately only two possible adjustments to life; one is to suit our lives to principles; the other is to suit principles to our lives. If we do not live as we think, we soon begin to think as we live. The method of adjusting moral principles to the way men live is just a perversion of the order of things.

Facts in our day are not the same as the facts in the time of Aristotle or Thomas Aquinas. But the principles by which these facts are interpreted have not changed, for common sense remains essentially the same throughout the ages.

This is a very imperfect analogy, because the nature of a thing is not a core but a principle.

Abstraction is the condition of the science of metaphysics, but in no way is its content.