Sublime

But the premise of such a worry is strongly disputed by most theologians who identify the image with the Word: it is by being in the image of the second person of the trinity that we come to be in the image of the trinity as a whole.

Theology is second-order reflection on first-order language about God and faith. Theology is not faith, nor does it require faith. It may sometimes be, in that traditional phrase, “faith seeking understanding” (fides quaerens intellectum). But for me theology is simply showing how statements of faith and belief can be seen as rational, sensible, an

“Classical” apologists, such as Norman Geisler, R.C. Sproul, and William Lane Craig, insist that, prior to making a factual, historical case for Jesus Christ, one must establish God’s existence—generally using the classical, Aristotelian proofs, or sophisticated variants on those proofs (such as Craig’s favourite, the medieval, Arabic kalam cosmolo

Philosopher Alvin Plantinga’s “Reformed epistemology” can be regarded as a variant of the presuppositionalist position.

Like Parmenides before him and Heidegger after him, he believes that the nature of being is the fundamental question of philosophy.

Blaise Pascal, the seventeenth-century mathematician and philosopher who wrote in his Pensées, “ ‘God is, or He is not.’ But to which side shall we incline? Reason can decide nothing here.”

Unlike the natural inclinations of inanimate forces or even animals, the rational and volitional capacities of humans do not incline in a highly canalized direction to conform to the givens of their own natural form or essential definition.

whether there is a God or not, for truly rationally reflective persons—persons, that is, who allow themselves neither to lapse into brutish indifference to everything other than practical concerns nor to fall under the sway of some inflexible materialist ideology—the question of God never ceases to pose itself anew, and the longing to know about Go