My one and only piece of relevant evidence [for an Aristotelian God] is the apparent impossibility of providing a naturalistic theory of the origin from DNA of the first reproducing species ... [In fact] the only reason which I have for beginning to think of believing in a First Cause god is the impossibility of providing a naturalistic account of the origin of the first reproducing organisms.

Pascal makes no attempt in this most famous argument to show that his Roman Catholicism is true or probably true. The reasons which he suggests for making the recommended bet on his particular faith are reasons in the sense of motives rather than reasons in the sense of grounds. Conceding, if only for the sake of the present argument, that we can have no knowledge here, Pascal tries to justify as prudent a policy of systematic self-persuasion, rather than to provide grounds for thinking that the beliefs recommended are actually true.

Although I was once sharply critical of the argument to design, I have since come to see that, when correctly formatted, this argument constitutes a persuasive case for the existence of God.

You cannot ... transmute some incoherent mixture of words into sense merely by introducing the three-letter word "God" to be its grammatical subject.

The evidence for the resurrection is better than for claimed miracles in any other religion. It's outstandingly different in quality and quantity.

The Koran calls for belief and consequent obedience. It is, surely, calculated to inspire fear, indeed abject terror, rather than love.

It has become inordinately difficult even to begin to think about constructing a naturalistic theory of the evolution of that first reproducing organism.