RSS
Making the Case for Faith
~ by William P. Alston, Syracuse University.
What should we make of Naturalist's efforts to explain language and mental states in acceptably naturalistic ways? What does it mean to say that intentionality and conceptual content are perfectly natural? What is there to commend Naturalism to us in it own right?
Richard G. Swinburne (Truth Journal)
[Introduction] Why believe that there is a God at all? My answer is that to suppose
that there is a God explains why there is a world at all; why there are
the scientific laws there are; why animals and then human beings have
evolved; why humans have the opportunity to mould their characters and
those of their fellow humans for good or ill and to change the
environment in which we live; why we have the well-authenticated account
of Christ's life, death and resurrection; why throughout the centuries
men have had the apparent experience of being in touch with and guided
by God; and so much else. In fact, the hypothesis of the existence of
God makes sense of the whole of our experience, and it does so better
than any other explanation which can be put forward, and that is the
grounds for believing it to be true. This paper seeks to justify this
answer; it presents in summary arguments given in more detailed form in
my book The Existence of God,[1] and seeks to rebut criticisms
of those arguments given in J.L. Mackie's book The Miracle of
Theism.[2]
~ by JP Moreland, in Evangelical Apologetics (our of print), eds. Michael Bauman, David W. Hall, and Robert C. Newman. (Christian Publications Inc., 1996).
JP Moreland defines what he calls philosophical apologetics as "a philosophical activity which has as its goal (or perhaps as its result) the increasing or maintaining of the epistemic justification of a Christian world view in whole or in part." Moreland surveys several varieties of philosophical apologetics and makes the case for philosophy as an essential and specially placed discipline for the effective integration of theology with other sources of knowledge claims. Finally, Moreland suggests several practical ways in which Christians can interact persuasively with the world of ideas that undercut the plausibility and relevance of Christian ideas in contemporary culture.

