There are certain perennial problems to which all interesting philosophy returns again and again; but there are no such things as logical discoveries that consign any of the older answers to obsolescence.

What makes today’s popular atheism so depressing is neither its conceptual boorishness nor its self-righteousness but simply its cultural inevitability. It is the final, predictable, and unsurprisingly vulgar expression of an ideological tradition that has, after many centuries, become so pervasive and habitual that most of us have no idea how to d

An honest and honorable critic of any idea will always seek out and try to understand the strongest possible formulations of that idea, as well as the most persuasive arguments in its favor, before attempting its refutation.

For those genuinely acquainted with grief, however—despair, poverty, calamity, disease, oppression, or bereavement—but who have no ivory tower to which to retreat, no material advantages to distract them from their suffering, and no hope for anything better in this world, something far stronger may be needed.

these three words are not only a metaphysical explanation of God, but also a phenomenological explanation of the human encounter with God.

It may be that one faith is truer than any other, or contains that ultimate truth to which all faiths aspire in their various ways; but that still would hardly reduce all other religions to mere falsehood.

the cause of being is not some mechanical first instance of physical eventuality that, having discharged its part, may depart the stage; rather, it is the unconditional reality underlying all conditioned things in every instant.

The question of existence is real, comprehensible, and unavoidable, and yet it lies beyond the power of naturalism to answer it, or even to ask it.

God’s Undertaker: Has Science Buried God?