The Christian philosopher has a perfect right to the point of view and prephilosophical assumptions he brings to philosophic work; the fact that these are not widely shared outside the Christian or theistic community is interesting but fundamentally irrelevant.

Faith is not to be contrasted with knowledge: faith (at least in paradigmatic instances) is knowledge, knowledge of a certain special kind.

The sensus divinitatis is a belief-producing faculty (or power, or mechanism) that under the right conditions produces belief that isn't evidentially based on other beliefs.

To show that there are natural processes that produce religious belief does nothing, so far, to discredit it; perhaps God designed us in such a way that it is by virtue of those processes that we come to have knowledge of him.

Argument is not needed for rational justification. The believer is entirely within his epistemic right in believing, for example, that God has created the world, even if he has no argument at all for that conclusion..

If my belief in other minds is rational, so is my belief in God.

Belief in the existence of God is in the same boat as belief in other minds, the past, and perceptual objects; in each case God has so constructed us that in the right circumstances we form the belief in question.

How could there be truths totally independent of minds or persons?... How could the things that are in fact true or false—propositions, let's say—exist in serene and majestic independence of persons and their means of apprehension? How could there be propositions no one has ever so much as grasped or thought of?

The Reformed epistemologist may concur with Calvin in holding that God has implanted in us a natural tendency to see his hand in the world around us; the same cannot be said for the Great Pumpkin, there being no Great Pumpkin and no natural tendency to accept beliefs about the Great Pumpkin.

Accordingly, criteria for proper basicality must be reached from below rather than above; they should not be presented ex cathedra but argued to and tested by a relevant set of examples.

In reality, I am more a professor, one who reflects and mediates on spiritual questions. Practical governance is not my strong point, and this is certainly a weakness. But I do not see myself as a failure. For eight years, I carried out my work.

I've got this silver necklace and silver cross that my mom got me that I always wear during games. I don't know if it's superstition as much as it's the fact I wouldn't even feel right not wearing it.