Quotes from Alvin Plantinga

Reason is the power or capacity whereby we see or detect logical relationships among propositions.

The mere fact that a belief is unpopular at present (or at some other time) is interesting from a sociological point of view but evidentially irrelevant.

There is superficial conflict but deep concord between science and theistic religion, but superficial concord and deep conflict between science and naturalism.

In religious belief as elsewhere, we must take our chances, recognizing that we could be wrong, dreadfully wrong. There are no guarantees; the religious life is a venture; foolish and debilitating error is a permanent possibility. (If we can be wrong, however, we can also be right.)

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.

Thomas Aquinas and John Calvin concur on the claim that there is a kind of natural knowledge of God (and anything on which Calvin and Aquinas are in accord is something to which we had better pay careful attention).

The believer," says Aquinas, "has sufficient motive for believing, for he is moved by the authority of divine teaching confirmed by miracles and, what is more, by the inward instigation of the divine invitation."

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.

One said whatever would be of advantage; the question whether it was true no longer arose.

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..