the reasonable person

the reasonable person -- the one who acts in accordance with reason in life as well as in their academic or other profession -- is the one who governs his or her beliefs and assertions by insight into truth and logical relations. in particular, they are not mastered by how they want things to be, by the beliefs they happen to have, or by styles or currents of thought and action around them. if they advance claims as true or justified they do so on a basis of such insight, and are very careful to be sure that that basis is really there. the difficulty of securing such a basis will make any reasonable person quite humble in their claims and willing (indeed, happy, even solicitous) to be corrected when they are mistaken. thus the reasonable person is not close-minded or dogmatic, or insistent on having their own way, but just the opposite. and that attitude is, indeed, based upon insight into the truth about the nature of scholarly or intellectual work itself. positively, of course, the reasonable person will be devoted to method for determining truth and the soundness of reasoning, and will carefully observe such methods. they will be conscious and explicit about moving beyond such methods if that is, for some reason, unavoidable in their practice and statements. life sometimes pushes us beyond where evidence reaches.


Dallas Willard in "How Reason Can Survive the Modern University"


learning and knowledge


there is no other way by which any means of grace whatsoever can be of any benefit, but by knowledge. all teaching is in vain, without learning. therefore the preaching of the gospel would be wholly to no purpose, if it conveyed no knowledge to the mind. there is an order of men which Christ has appointed on purpose to be teachers in his church. but they teach in vain, if no knowledge in these things is gained by their teaching. it is impossible that their teaching and preaching should be a mean of grace, or of any good in the hearts of their hearers, any otherwise than by knowledge imparted to the understanding.



- jonathan edwards (christian knowledge)


spiritual knowledge


the practical (or spiritual) knowledge rests not entirely in the head, or in the speculative ideas of things; but the heart is concerned in it: it principally consists in the sense of the heart. the mere intellect, without the will or the inclination, is not the seat of it. and it may not only be called seeing, but feeling or tasting. thus there is a difference between having a right speculative notion of the Doctrine contained in the word of God, and having a due sense of them in the heart. in the former consists the natural knowledge, in the latter consists the spiritual or practical knowledge of them. neither of these is intended in the doctrine exclusively of the other: but it is intended that we should seek the former in order to the latter. the latter, or the spiritual and practical, is of the
greatest importance; for a speculative without a spiritual knowledge, is to no purpose, but to make our condemnation the greater. yet a speculative knowledge is also of infinite importance in this respect, that without it we can have no spiritual or practical knowledge.


- jonathan edwards (christian knowledge)


the essence of discipleship


development of a Christian mind is part of the very essence of discipleship unto the Lord Jesus.



- st. augustine

the central object of study


Holy Scripture is the central object of study in loving God with the mind.



- j.p.moreland (love your God with all your mind)