Peter Kreeft sets out to answer the question of why anyone in the twenty first century could believe that Catholicism is ‘the truth, the facts, the divinely Authorized data.” (Kindle Loc 23). This is a clever book, skilfully weaving philosophical issues like scepticism and deconstructionism into an easily accessible dialogue format. Ultimately, however, its short 160 page format means that it just doesn’t provide the detail to rationally justify its conclusions.
For example, scepticism is dismissed as contradicting itself by saying that ‘I’m certain there is no certainty’ (273). Yes, Academic Scepticism was accused of this, but Pyrrhonist sceptics were so unsure of anything, that they were also unsure of their own scepticism. Dismissing just one type of scepticism does not ‘solve’ the problem of scepticism.
The central argument for theism proceeds with a form of Intuitionist Pascal’s Wager because the ‘heart has its reasons’ (426). Love is bigger than humans: you don’t make it, it makes you’ (1119). This means that you do not need a proof because if a scientist wants to marry an equation then that needs proof, but marrying a person needs courageous love, not proof (1150). Love is the leap of faith (1167).
Those set of claims make a lot of assumptions which need further justification. For example Pascal’s Wager is all well and good, but Pascal was a Jansenist, not an orthodox Catholic and so his argument does not necessarily work for Catholicism. He thought that not believing in God would carry the consequence of an infinite loss (ie eternal damnation), so wagering for faith was in your interest. Catholics do not believe that everyone is damned if they do not believe in God, so the question has to arise whether there is still the same impetus to wager in favour of faith?
And Leaps of (loving) faith do not resolve the issues, or provide a rational argument for belief in God. People can leap themselves into the dangers of destructive cults, so there is still a need for theistic argument to make sure that any leaping is morally prudent.
The argument to Christianity is essentially a version of CS Lewis’ claim that Jesus said he was God and he must be either a liar, a lunatic or God (1416). Yes, that is one set of possibilities, but it is also possible for people to be honestly mistaken without being mad or bad. So, other apologists will typically appeal to something like the Resurrection as a justification proving Jesus’ claims. However, there are also issues about the historicity of the gospels which need addressing. Jumping straight from ‘Jesus said…’ to ‘… therefore he is God…’ makes too many assumptions and jumps for it to be a convincing argument in favour of Jesus, or Christianity.
Assuming that Jesus is God (and that Christianity is true) the author claims that Catholicism is the true version of Christianity because its practices go back 2000 years whereas Protestantism was an artificial change of practices 500 years ago (1605). In particular, the author insists that Protestantism has an internal incoherence because it asserts that doctrines like the Trinity can be found in the bible, but not doctrines like the Eucharist (1718) and it has no criteria to rationally justify such different perspectives. This means that Protestantism is effectively a kind of fallacy of assertion.
Even if Protestantism is problematic in the way that the author suggests, that does not prove that Catholicism is true. A critic could respond by saying that they are both false, especially as the arguments for Jesus’ status are insufficiently detailed enough to justify Christianity, rather than a different faith.
Overall this is an interesting book which connects a range of ideas in thoughtful ways, but it is frustratingly incomplete: providing an impressionistic sketch of an argument, rather than the argument itself.