Argument

Faith is Belief Without Evidence Objection Defeater

Intro

"Faith means believing something without evidence. If you had evidence, you would just call it evidence." That is the standard New Atheist line, from Dawkins, Hitchens, Harris, and others. It sounds airtight. It is not.

The trick is that the English word faith has two very different meanings, and the objection swaps them. Sense one is credulity, believing without reason. Sense two is warranted trust, like trusting a surgeon whose track record you know. When people say "I have faith in my doctor," they do not mean they have shut their eyes. They mean their trust is built on evidence. The objection assumes Christianity uses sense one. The Bible uses sense two.

The Greek word for faith is pistis. It comes from a verb that means to persuade by argument. The Hebrew emunah comes from a root meaning steady, reliable, trustworthy. Hebrews 11:1 defines faith using two technical words for proof and substance, not for blind guessing. When the resurrection is preached in Acts 1:3, Luke says Jesus showed Himself by "many convincing proofs", using the Greek word Aristotle used for demonstrative evidence. Luke's gospel opens by telling Theophilus the whole point is so he can have "certainty" about what he has been taught (Luke 1:1-4). Peter tells Christians to be ready to give a reasoned account of their hope (1 Peter 3:15).

The Christian intellectual tradition has been saying this for 2,000 years: Augustine, Anselm, Aquinas, Pascal, Locke, Plantinga, Craig. Faith and reason are partners, not enemies.

There is also a sting at the end. The atheist's claim, "religious people use faith to mean blind belief," is itself a sweeping factual claim. Where is the evidence for it? Usually a TV preacher anecdote. By the standard the objector demands of Christians, the objector flunks the test.

Quick reply: "Which sense of faith do you mean? The blind one or the trust-based one? The Bible uses the second. Show me where it teaches the first."

In full

Defeater syllogism for the objection: "Faith, by definition, is belief without evidence. If you had evidence you'd just call it evidence, but religious people use 'faith' precisely to mark beliefs they hold for which they have no evidence. That's epistemically irresponsible. Christianity is grounded in faith. Therefore Christianity is epistemically irresponsible. Atheism is the rational position by contrast." Deployed by Dawkins (The Selfish Gene, 1976; The God Delusion, 2006), Hitchens (god is not Great, 2007), Harris (The End of Faith, 2004; Letter to a Christian Nation, 2006), Dennett (Breaking the Spell, 2006), Boghossian (A Manual for Creating Atheists, 2013).

The defeat structure is 5-step equivocation-defeater on "faith" + biblical-lexical case (pistis / emunah) + Christian-intellectual-tradition continuity + meta-self-undermining of the atheist evidence-charge itself. The objection trades on the polysemy of English "faith", collapsing "credulity" (Sense A) and "warranted trust grounded in evidence" (Sense B), and stipulating that Christianity uses Sense A. The lexical evidence (Hebrew 'emunah / Greek pistis / Hebrews 11:1's hypostasis + elenchos) shows Christianity uses Sense B. The biblical examples (Acts 1:3 tekmēria; Luke 1:1-4; John 20:30-31; 1 Pet 3:15) explicitly ground apostolic faith in demonstrative evidence. The Christian intellectual tradition (Augustine / Anselm / Aquinas / Pascal / Plantinga / Craig) has uniformly affirmed the harmony of faith and reason. And the atheist's own meta-objection ("faith is belief without evidence") IS itself an empirical claim requiring evidence the objector rarely supplies.

Argument structure

Master objections to the whole argument

MO1: "Most actual religious people DO use 'faith' to mean credulity. Just listen to TV preachers / pastors saying 'just have faith.'"

• The argument is about what Christianity NORMATIVELY teaches, not what every individual Christian utterance instantiates. The same move would refute atheism: anecdotes about militant-atheist intolerance don't refute atheism's doctrinal content. Anecdotes about TV preachers establish that some Christians communicate poorly, not that Christianity teaches credulity. The asymmetric standard (well-informed atheism vs uninstructed Christianity) is the equivocation.

MO2: "Hebrews 11:1 says faith is the evidence of things NOT SEEN. That's the very definition of belief without evidence."

• Misreads the Greek. Hypostasis + elenchos are not "evidence-SUBSTITUTE-for-things-unseen" but "substantial-grounding + demonstrative-conviction PRODUCING confidence about things not directly VISIBLE." The contrast is direct sense-perception vs cognitive-conviction, NOT evidence-based vs evidence-free. Hebrews 11:3 follows: "By faith we understand (nooumen, 'cognitively grasp') that the worlds were prepared by the word of God." Each saint in Heb 11 acted on EXPLICIT divine speech-acts + accumulated evidence (Noah was warned, prophetic evidence; Abraham was called + given specific promises). Heb 11 is the death-knell of the credulity-reading, not its proof-text.

MO3: "Plantinga concedes Christian belief is 'properly basic' WITHOUT evidence. Even Christian philosophy admits faith is evidence-free."

• Misunderstands Plantinga. "Properly basic" means not held on inferential-evidential argument from other beliefs, it functions as a foundational belief. But Plantingan properly-basic beliefs are warranted by properly-functioning cognitive faculties (sensus divinitatis + internal instigation of the Holy Spirit), evidence-LIKE in being grounded in cognitive-experience; not "blindly held." Plantinga ALSO explicitly affirms compatibility with extensive evidentialist-apologetic argument. The objector who reads Plantinga as conceding "evidence-free faith" misreads him.

MO4: "Even if biblical pistis technically means warranted trust, Christianity's CONTENT (resurrection, miracles, Trinity) IS unprovable."

• Separate objection. Not "faith is belief without evidence" but "Christianity's claims have insufficient evidence." That requires engagement with the specific cases (resurrection per Habermas-Licona; cosmological/fine-tuning per Craig; historical-Jesus per Wright). The defeater here addresses the META-charge about what faith means; once defeated, the substantive evidential debate proceeds on its merits. Conflating meta-charge with substantive-evidence-debate is itself an evasion of the equivocation.

Premise 1, Equivocation-foundation diagnosis

Affirmative case

1. The English word "faith" is polysemous. It can mean (a) credulity / wishful belief held without evidence, (b) warranted trust grounded in evidence, (c) religious commitment as a stance, (d) a body of religious doctrine ("the Christian faith"). Senses (b)-(d) are all WARRANT-COMPATIBLE; only (a) is the credulity sense. Polysemy is the linguistic precondition for equivocation.
2. The atheist objection requires sense (a). "Belief without evidence is irresponsible" only makes the apologetic-target sense if Christianity uses sense (a). If Christianity uses (b)-(d), the charge misses.
3. Stipulation, not investigation. The atheist polemic typically STIPULATES sense (a) by definition (Dawkins: "Faith is the great cop-out, the great excuse to evade the need to think and evaluate evidence"; Boghossian's A Manual for Creating Atheists explicitly redefines "faith" as "pretending to know things you don't know"). The stipulation is then deployed as if it were an empirical observation. This is textbook equivocation, what philosophers call a persuasive definition.

Anticipated objections

1. "You're being pedantic. Words have meanings; 'faith' really does mean credulity in religious contexts."

Rebuttals

1. Lexical investigation is not pedantry; it is the standard of intellectual responsibility the objector claims to value. If the objector is going to accuse Christianity of "epistemic irresponsibility" via the lexical content of "faith," the objector must actually establish what Christianity means by the term. The lexical-textual evidence (pistis / 'emunah / Heb 11:1) overwhelmingly favors Sense B. The objector's "well, but in religious contexts…" claim requires its own lexical evidence, which the objector typically does not supply. Citing TV preachers' poor communication is not evidence about how Christianity DEFINES faith; it is evidence about how some Christians use it badly. The asymmetric evidential standard is the giveaway.

Premise 2, Biblical-lexical case

Affirmative case

1. Hebrew 'emunah (H530), derived from 'aman (H539, "to confirm, support, be reliable, faithful"; the root of the liturgical "amen"). Semantic field: firmness, reliability, faithfulness, trustworthiness. Used of God (Deut 32:4 'el 'emunah, "God of faithfulness"; Lam 3:23, His mercies are rabbah 'emunatekha "great is Your faithfulness") and of human response (Hab 2:4 we-tzaddiq be-'emunato yikhyeh, "the righteous shall live by his faithfulness"). The word is bidirectional: God's 'emunah is His demonstrated reliability; human 'emunah is the trust-response WARRANTED by that reliability. Etymology: "firmness" is the lexical core; "wishful belief" is not in the semantic field anywhere.
2. Greek pistis (G4102), used 243× in NT; cognate with peithō (G3982 "to persuade, convince by argument"). In classical Greek (Aristotle Rhetoric I.2.3) pistis names the means by which conviction is produced, i.e., the EVIDENCE, the demonstration, the warrant. Aristotle distinguishes three pisteis in rhetoric: ethos (character of the speaker), pathos (audience emotion), and logos (argument). All three are evidential, Aristotle's pistis is what JUSTIFIES belief, not what substitutes for justification. The Latin Vulgate fides preserves this dual-aspect meaning: fides qua creditur (the act of trust) + fides quae creditur (the content trusted). Both are warrant-compatible.
3. Hebrews 11:1, the canonical biblical definition: "Now faith is the assurance (hypostasis) of things hoped for, the conviction (elenchos) of things not seen." Both nouns are evidential-technical:

• Hypostasis (G5287), "substantial reality, foundation, underlying basis." The Latin Vulgate translates substantia. The word names the reality on which something stands, not "wishful imagining." Used elsewhere in Heb 1:3 of Christ as the charaktēr tēs hypostaseōs autou ("exact representation of His substance"). Hebrews 11:1 says faith IS the substantial-grounding of hope.
• Elenchos (G1650), Aristotle's technical term for demonstrative proof / refutation-by-contradiction (cf. Prior Analytics + On Sophistical Refutations). The verb elenchō means "to prove, expose, refute by demonstration." Hebrews 11:1 says faith IS the demonstrative-conviction concerning things not visible.

4. No Greek lexicon gives "credulity" as a primary meaning of pistis. Liddell-Scott-Jones (LSJ); Bauer-Danker-Arndt-Gingrich (BDAG, the standard NT Greek lexicon); Thayer; Moulton-Milligan, all entries on pistis center on TRUST, FIDELITY, CONVICTION, GUARANTEE, PROOF. The credulity meaning the atheist objection requires is simply absent from the standard scholarly Greek lexicons.

Anticipated objections

1. "You're appealing to ancient Greek philosophy to define a religious term. The actual religious USE may differ from Aristotle's technical sense."

Rebuttals

1. The NT authors WERE writing in koinē Greek for an audience that knew classical Greek rhetorical-philosophical vocabulary. Luke uses tekmēria (Aristotle's term for demonstrative proof) in Acts 1:3 with full technical precision. Paul uses logos + apologia in 1 Pet 3:15 with full classical-rhetorical force. Hebrews's author uses hypostasis + elenchos with full philosophical-evidential precision. The NT's Greek is not a separate religious dialect that drifted from classical meanings; it is koinē operating in a culture saturated with Greek philosophical vocabulary. Reading pistis as "credulity" requires positing a lexical drift the texts themselves don't exhibit.

Premise 3, Biblical-paradigm argument

Affirmative case

1. Acts 1:3, "He also presented Himself alive after His suffering, by many convincing proofs (en pollois tekmēriois), appearing to them over a period of forty days." Tekmēria (sg. tekmērion, G5039) is the technical term for demonstrative proof in Aristotelian logic (Rhetoric I.2.16), tekmēria are necessary/conclusive proofs as distinct from eikota (probable signs) and sēmeia (general signs). Luke's term-choice is deliberate: the resurrection's evidential basis is not probabilistic-likelihood but demonstrative-proof. This is the explicit evidential ground on which apostolic pistis was extended.
2. Luke 1:1-4, Luke's prologue: "so that you may know the exact truth (asphaleia, G803 'security, certainty') about the things you have been taught." Verses 1-3 detail Luke's investigative methodology: he compiled previous accounts, "investigated everything carefully from the beginning" (Greek parēkolouthēkoti anōthen pasin akribōs, "having traced/followed all things carefully from the beginning"), and writes "in consecutive order" (kathexēs). The text's purpose is certainty grounded in research, not leap-of-faith confidence.
3. John 20:24-31, Thomas's evidence-based faith: Thomas refuses belief without seeing the wounds; Jesus PROVIDES the evidence. The often-cited "blessed are those who have not seen and yet have believed" (v. 29) does NOT endorse evidence-free faith, verse 30-31 immediately clarifies: "Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book; but these have been written so that you may believe." The signs are RECORDED so future readers have evidence-based faith equivalent to what Thomas had. Verse 29 contrasts direct/temporal witness with mediated/textual witness, NOT evidence-based with evidence-free.
4. 1 Peter 3:15, "always being ready to make a defense (apologia) to everyone who asks you to give an account (logos) for the hope that is in you." Apologia (G627) is the formal-juridical defense term, Plato's Apology of Socrates uses the same word for Socrates's reasoned defense at trial. Logos (G3056) is reasoned argument. The verse explicitly commands evidence-based, intellectually-articulate Christian witness. The Christian is to GIVE REASONS for hope, not merely assert it.
5. Romans 1:18-21, natural-revelation evidentialism: "that which is known about God is evident within them; for God made it evident to them. For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood (nooumena, 'cognitively-grasped, conceptually-apprehended') through what has been made." Paul's epistemology of unbelief explicitly treats the natural order as cognitive evidence for God's existence and basic divine attributes. The unbeliever is held morally accountable for suppressing this cognitive evidence (v. 18 katechontōn, "holding back, suppressing").
6. Hebrews 6:17-18, God provides "two unchangeable things" (His promise + His oath) "so that... we may have strong encouragement". The mechanism of biblical assurance is converging-warrant from divine speech-acts, not bare leap-of-faith.

Anticipated objections

1. "These are just selected proof-texts. There are other passages, like Hebrews 11 generally, or 'we walk by faith not by sight' (2 Cor 5:7), that emphasize faith over sight."

Rebuttals

1. Hebrews 11 is the strongest example of evidence-grounded faith, not its opposite. Each saint listed (Abel, Enoch, Noah, Abraham, Sarah, Isaac, Jacob, Joseph, Moses, Rahab, judges, prophets) acted on EXPLICIT divine speech-acts + accumulated evidence (Noah was warned about things not yet seen, that's PROPHETIC EVIDENCE, not absent-evidence; Abraham was called and given specific promises with track-record demonstrations like Isaac's birth confirming God's reliability). 2 Cor 5:7 "walking by faith, not by sight" is about eschatological-future trust in Christ's appearing while we are physically absent from Him in heaven (verse 6: "while we are at home in the body we are absent from the Lord"), it is the temporal not-yet-of-eschaton, not the evidential without-warrant. Faith in future divine action is the issue; the past basis (resurrection, scripture, providential history) is fully evidential. Misreading these texts as endorsing evidence-free belief requires ignoring the immediate context and the broader canonical pattern.

Premise 4, Christian-intellectual-tradition continuity

Affirmative case

1. Augustine, crede ut intelligas + intellige ut credas (faith and reason as reciprocal cognitive faculties; De Trinitate XIV).
2. Anselm, fides quaerens intellectum; the Proslogion IS a work of philosophical-rational proof of God's existence (the ontological argument). Anselm's epistemology explicitly REJECTS fideism.
3. Aquinas, ST I qq. 1-2 + SCG I c. 3, distinguishes praeambula fidei (truths demonstrable by natural reason: God's existence + certain attributes via the Five Ways) from articula fidei (truths above-reason but never against-reason: Trinity, Incarnation). The ST's methodology is itself the most concentrated demonstration that Christian theology is rational discourse.
4. Pascal (Pensées), explicit probabilistic balance: evidence sufficient for faith but insufficient for compulsion. The "wager" is itself an evidential decision-theoretic argument, not a leap-of-faith abandonment.
5. Locke (Essay IV.18-19), explicitly distinguishes faith from "enthusiasm" (the term then for evidence-free fideism); insists revelation must be examined by reason for authentication.
6. Plantinga / Reformed Epistemology, twentieth-century articulation that Christian belief can be properly basic (warranted without inferential argument) AND simultaneously fully consistent with extensive evidentialist apologetics. Reformed epistemology defeats the EVIDENTIALIST OBJECTION while affirming evidential apologetics.
7. Contemporary apologetics, Craig, Swinburne, Feser, Moreland, Keller, Lennox, Strobel, Habermas + Licona, McGrew, N. T. Wright. Active scholarly enterprise grounding Christian belief in evidentialist argument across cosmology / fine-tuning / moral realism / historical Jesus / resurrection / philosophy of mind / philosophy of religion.

Anticipated objections

1. "You're listing scholars but most Christians don't think this way. The popular religious experience is fideistic."

Rebuttals

1. The doctrinal-intellectual tradition is normative for Christianity-as-such, not the average uninstructed believer. Atheism's intellectual representatives (Mackie, Hume, Russell, Dennett, Plantinga's interlocutors) similarly do not represent the average uninstructed atheist. Comparing the well-informed atheist to the uninstructed Christian is selection-bias. Comparing the doctrinal-intellectual representatives of both traditions makes Christianity look like exactly what its tradition self-describes: a faith built on, integrated with, defended by, and continually engaging reason. The atheist objection requires comparing well-informed atheism to ill-informed Christianity, that's the asymmetric move.

Premise 5, Meta-self-undermining

Affirmative case

1. The atheist's claim "faith is belief without evidence" is itself an empirical claim. It claims something about how religious people use the word "faith." That claim requires its own evidential support.
2. The objector typically supplies anecdotes, not evidence. TV preachers, fundamentalist relatives, "I once had a religious aunt who said 'just have faith'", these are anecdotes, not the lexical / exegetical / historical-tradition data that would support the claim.
3. The lexical-doctrinal-tradition evidence runs against the claim. Greek and Hebrew lexicons; biblical examples; two millennia of Christian intellectual production all point AWAY from the credulity-reading. The objector's claim is therefore not evidence-based.
4. The objection violates its own evidential standard. The atheist demands of the religious side: "you must have evidence." The atheist supplies no evidence for the meta-claim about what religious people believe. The asymmetric standard is self-undermining.

Anticipated objections

1. "The burden of proof is on the religious side because they're the ones making the positive claim about God."

Rebuttals

1. The atheist's "faith is belief without evidence" is ALSO a positive empirical claim, about religious epistemology, not about God's existence. Burden-of-proof distributions apply per claim. The claim that "Christianity teaches credulity" requires its own evidence regardless of where the burden lies on God's existence. The objector cannot exempt their own meta-claim from the evidential rigor they impose on others. This is precisely the borrowed-capital pattern: atheism critiques Christian epistemology while holding its own meta-claims to a lower evidential standard.

Connection to Scripture

• Hebrews 11:1, canonical definition: faith as hypostasis (substantial-grounding) + elenchos (demonstrative-conviction)
• Hebrews 11:3-39, the cloud-of-witnesses chapter: each example is faith-as-trust-grounded-in-divine-speech-acts and prior-evidence
• Acts 1:3, apostolic resurrection-faith based on tekmēria (Aristotle's demonstrative-proof term)
• Luke 1:1-4, investigative-historical-narrative for certainty (asphaleia)
• John 20:24-31, Thomas's evidence-based faith; signs RECORDED so future readers have equivalent evidence
• 1 Peter 3:15, Christians commanded to give apologia + logos (reasoned defense + argument) for hope
• Romans 1:18-21, natural-revelation evidentialism: God's existence + nature clearly seen / cognitively understood via creation
• Habakkuk 2:4, "the righteous shall live by his faithfulness (be-'emunato)", Hebrew 'emunah root-form
• Deuteronomy 32:4, "the God of faithfulness ('el 'emunah)", divine reliability as the warrant-source for human trust
• 2 Corinthians 5:7, "we walk by faith, not by sight", TEMPORAL not-yet-of-eschaton, not EVIDENTIAL absence-of-warrant

Patristic / scholarly note

Full treatment + extended bibliography lives in Faith is Belief Without Evidence Objection §"Christian scholarly resources." Briefly: Augustine (De Magistro; De Trinitate XIV; crede ut intelligas / intellige ut credas hermeneutic) + Anselm (Proslogion, fides quaerens intellectum) + Aquinas (ST I qq. 1-2 + SCG I c. 3, praeambula fidei doctrine; the ST itself as faith-and-reason demonstration) + Pascal (Pensées, probabilistic balance) + Locke (Essay IV.18-19, distinguishes faith from "enthusiasm"); modern: Plantinga (Warranted Christian Belief 2000), Reformed epistemology defeats evidentialist-objection while affirming evidential apologetics; Craig (Reasonable Faith 3rd ed. 2008), comprehensive contemporary apologetic textbook; Swinburne (The Existence of God 2nd ed. 2004), Bayesian probability theology; Feser (Five Proofs of the Existence of God 2017); Lennox (Gunning for God 2011), direct response to Dawkins-Hitchens-Harris; Keller (Reason for God 2008); C. S. Lewis (Mere Christianity 1952; Miracles 1947); G. K. Chesterton (Orthodoxy 1908); Habermas + Licona (Case for Resurrection 2004); McGrew (Bayesian apologetics); N. T. Wright (Resurrection of the Son of God 2003).

Live-cite kit

Scripture (3):

• Hebrews 11:1, "Now faith is the assurance (hypostasis) of things hoped for, the conviction (elenchos) of things not seen", canonical biblical definition with two technical-logical-evidential terms; the death-knell of the credulity-reading
• Acts 1:3, "to whom He also presented Himself alive after His suffering, by many convincing proofs (en pollois tekmēriois)", apostolic resurrection-faith grounded in Aristotle's demonstrative-proof term
• 1 Peter 3:15, "always being ready to make a defense (apologia) to everyone who asks you to give an account (logos) for the hope that is in you", explicit command for evidence-based, intellectually-articulate Christian witness

Scholarly:

• BDAG (Bauer-Danker-Arndt-Gingrich Greek-English Lexicon of the New Testament) on pistis: primary meanings center on trust, fidelity, conviction, guarantee, proof, credulity is absent from the lexical entry
• Aquinas, SCG I.3.2: "there are two kinds of truths about God; some are accessible to natural reason, others are above it… the truths concerning God which can be known by natural reason… are not articles of faith but preambles"
• Plantinga, Warranted Christian Belief (2000): "the evidentialist objection, that Christian belief is irrational because not based on sufficient evidence, fails because Christian belief can be properly basic, BUT can ALSO be supported by extensive evidential argumentation"
• C. S. Lewis, Mere Christianity: faith is the art of holding on to things your reason has once accepted in spite of changing moods, i.e., faith is a psychological-stabilization function on PRIOR rational conviction, not a substitute for it
• Boghossian's redefinition (A Manual for Creating Atheists, 2013): "faith is pretending to know things you don't know", quote it back to the objector to expose the persuasive-definition move

Aphorism:

• "Faith is the Greek pistis. Aristotle uses pistis for THE MEANS BY WHICH CONVICTION IS PRODUCED, i.e., the EVIDENCE. Hebrews 11:1 defines it with TWO logical-technical terms: hypostasis (substantial-reality) + elenchos (demonstrative-proof). The biblical definition of faith is the lexical OPPOSITE of 'belief without evidence.'"
• "The atheist objection requires that two millennia of Christian thinkers, Augustine, Anselm, Aquinas, Pascal, Locke, Plantinga, Craig, have all been deceived about their own commitments. The tradition is unanimous: faith is built on, not against, reason."
• "What's your evidence that faith means belief without evidence? You're making an empirical claim about religious epistemology. Show me the lexical entry, the exegetical argument, the doctrinal text. The asymmetric standard is the equivocation."

Tactical notes

• Order of deployment. Lead with the equivocation diagnosis (P1), force the term-clarification: "What do you mean by 'faith'? Sense A or Sense B?" Then the biblical-lexical case (P2), pistis / 'emunah / Heb 11:1 hypostasis + elenchos. Then the biblical-paradigm argument (P3), Acts 1:3's tekmēria, Luke 1:1-4's asphaleia, John 20:30-31's signs-recorded-as-evidence. Close with the Christian-intellectual-tradition continuity (P4) and the meta-self-undermining (P5).
• Force-commit move (the strongest single move). "Show me the Greek lexicon entry, Liddell-Scott-Jones, BDAG, or Thayer, that gives 'credulity' as a primary meaning of pistis. The entries don't exist. Without that lexical evidence, your objection is a stipulated definition the biblical authors didn't use."
• Force-commit on the meta-self-undermining. "You're claiming Christianity teaches that faith means belief without evidence. That's an empirical claim about religious epistemology. What's your evidence?" When the objector cites TV preachers, point out that's anecdote, not lexical / doctrinal evidence. When the objector cites Tertullian's credo quia absurdum, give the actual quote and its embarrassment-criterion context.
• What NOT to defend. Do NOT defend "blind faith" as a Christian virtue. Do NOT defend Tertullian's slogan in the popular distorted form. Do NOT engage Kierkegaard's "leap" as if it were normative-Christian doctrine. Do NOT retreat into "faith and reason are non-overlapping magisteria." Do NOT cede that "faith" is intrinsically anti-rational.
• Deflection patterns to watch for. When the lexical-and-tradition case lands, the objector often deflects to (a) "but Christianity's actual claims [resurrection, miracles, Trinity] still lack evidence", that's a separate substantive objection, handle by directing to the resurrection-apologetics-via-Argument from the Resurrection / cosmological / fine-tuning / etc.; (b) "but most rank-and-file Christians don't think this way", handle via the doctrinal-vs-popular-practice distinction (uninstructed atheists also don't represent atheism's intellectual content); (c) "but you can't PROVE Christianity is true with mathematical certainty", that's a category mistake; no historical-empirical claim admits mathematical certainty, and the objector doesn't apply that standard elsewhere.
• Pastoral pivot. "If somebody told you 'faith means believing without evidence,' that's a tragic distortion. Real Christian faith is trust grounded in what God has done, the resurrection, the moral law written on the heart, the historical fulfillment of OT prophecy, the providential pattern in your own life. There IS evidence, and there's also a tradition of two thousand years of Christians who have built sophisticated evidentialist apologetics from Aquinas to Plantinga. The cariciature of 'blind faith' is what some Christians have settled for; it's not what Christianity teaches. I'd love to walk through the actual evidence with you."

See also

• Faith is Belief Without Evidence Objection, concept hub with broader lexical-philological-philosophical treatment
• Atheism, master hub
• Reformed Epistemology, Plantinga's warranted-Christian-belief framework; complementary evidentialism-objection defeater
• Religion Causes Violence Objection / Religion Causes Violence Objection Defeater, sister load-bearing New-Atheist trope
• Hell as Eternal Torment Objection / Hell as Eternal Torment Objection Defeater, sister load-bearing New-Atheist trope
• Atheism is a Belief / Atheism as Religion, meta-defeaters showing atheism's own faith-commitments
• Stealing from God Argument, Frank Turek's reductio (atheism is parasitic on theism's epistemic resources)
• Argument from the Reliability of Reason, EAAN; naturalism's self-undermining of rational faculties
• Argument from Reason, Lewis-Plantinga argument; rational thought presupposes a non-naturalistic explanation
• Christian God is the Only True God, comparative-cumulative case
• Romans 1.18-21, natural-revelation evidentialism rich-hub
• Liar Lunatic or Lord, trilemma syllogism (evidence-based historical-Jesus argument)
• Argument from the Resurrection, minimal-facts resurrection apologetic
• Arguments, master index