Manifestly, we do, day in and day out. The case for the resurrection wouldn’t get off the ground based on the rules of evidence in a courtroom trial…etc
This is a curious complaint, because I think a court of law, as we understand it to work in western democracies today, would be the apologist’s worst enemy, a scathing rebuke for the kinds of claims the Christian apologist makes when making evidential appeals.
The court of law example is irrelevant in one sense.
Courts of law are made up of people who have biases and particular world-views. They do not determine what is true and false. That would mean that slavery was right, simply because those in the court said so. It would also mean that, were a court to codemn an innocent man, the man would become guilty simply at the courts say so. Or if everyone in the courtroom believed Abraham Lincoln was the first president, it would therefore become true.
However, if you are referring to evidential claims being *found *true, and not them being *determined *true, then “courts of law” have certainly been appealed to in Christianity. Look at the Church’s list of declared miracles. They have been examined by panels of scientists and doctors, all of whom find no possible natural explanation for their occurence. That’s as close to a “court of law” as you can get,and miracles have come away vindicated.
In respect to past claims, however, such as those made in the Gospels, this point, which comes from Hume, has been refuted time and time again. The claim that “extraordinary claims require extraordinary evidence” implicitly assumes miracles have a low probability. Probability, however, can only be “low” or “high” when one knows what to expect, given the circumstances. Yet the circumstances, in the case of the Gospels, are precisely what is suspect, i.e. if Christ is a supernatural being, there is nothing improbable about him performing miracles. How do you decide the “if” in this case? Well, you either believe it to be so, or you don’t believe it to be so, and remain agnostic. It is illogical however to say that it is unreasonable to think he is supernatural, simply because “there’s not enough evidence.” Again, good evidence is proportional to what we should expect to find,
given the circumstances. All this claim and Hume have done is assumed the circumstances are such and such (i.e. Christ was a natural man), and built a case upon this a priori assumption.