‘Faith – any kind of faith – is not in the first place a matter of choice. It is more common to find oneself believing something than to make a conscious decision to do so – or at least to make such a conscious decision because you find yourself leaning that way already. This is not, needless to say, a matter of determinism. It is rather a matter of being gripped by a commitment from which one finds oneself unable to walk away…’‘The Christian way of indicating that faith is not in the end a question of choice is the notion of grace. Like the world itself from a Christian viewpoint, faith is a gift. This means among other things that Christians are not in conscious possession of all the reasons why they believe in God. But neither is anyone in conscious possession of all the reasons why they believe in keeping fit, the supreme value of the individual, or the importance of being sincere. Only ultrarationalists imagine that they need to be. Because faith is not wholly conscious, it is uncommon to abandon it simply by taking thought. Too much else would have to be altered as well. It is not usual for a lifelong conservative suddenly to become a revolutionary because a thought has struck him. This is not to say that faith is closed to evidence, as Dawkins wrongly considers, or to deny that one can come to change one’s mind about one’s beliefs. We may not choose our beliefs as we choose our starters; but this is not to say that we are just the helpless prisoners of them… Determinism is not the only alternative to voluntarism. It is just that more is involved in changing really deep-seated beliefs than just changing your mind. The rationalist tends to mistake the tenacity of faith (other people’s faith, anyway) for irrational stubbornness rather than for the sign of a certain interior depth, one which encompasses reason but also transcends it. Because certain of our commitments are constitutive of who we are, we cannot alter them without what Christianity traditionally calls a conversion, which involves a lot more than just swapping one opinion for another. This is one reason why other people’s faith can look like plain irrationalism, which indeed it sometimes is’.
Terry Eagleton, Reason, Faith, and Revolution: Reflections on the God Debate (New Haven and London, Yale University Press, 2009), pp. 137-139.