Aristotle, in his work "Metaphysics", presented a series of arguments for the existence of a divine being, including the argument from the unmoved mover and the argument from final causes.

St. Anselm, in his work "Proslogion", argued that faith should not be blind but should seek understanding through rational inquiry.

St. Thomas Aquinas, in his work "Summa Theologica", argued that faith and reason are distinct but complementary sources of knowledge and that there can be no real contradiction between them.

William of Ockham, in his work "Summa Logicae", argued that faith and reason are fundamentally opposed and that one cannot rely on reason to prove or understand religious truths.

René Descartes, in his work "Meditations on First Philosophy", presented the ontological argument for the existence of God, based on the idea that the concept of a perfect being implies its actual existence.

David Hume, in his work "Dialogues Concerning Natural Religion", argued that religious belief is based on human emotions and psychological needs rather than rational arguments.

Søren Kierkegaard, in his work "Concluding Unscientific Postscript", argued that faith and reason are fundamentally opposed and that one must make a leap of faith to embrace religious belief.

John Hick, in his work "Faith and Knowledge", argued that religious language is meaningful and can be understood through rational inquiry, even if it cannot be proven in the same way as scientific statements.

Alvin Plantinga, in his work "Warranted Christian Belief", argues that faith and reason are complementary and that they can work together to provide a deeper understanding of the world, even if they sometimes lead to different conclusions.

While the cosmological, teleological, and ontological arguments are all common arguments for the existence of God, the argument from beauty is not typically considered a valid philosophical argument.

While the problem of evil, the problem of suffering, and the problem of hiddenness are all common objections to the existence of God, the argument from ignorance is not typically considered a valid philosophical objection.

While the free will defense, the soul-making defense, and the greater good defense are all common responses to the problem of evil, the mystery defense is not typically considered a valid philosophical response.

While the soul-making defense, the greater good defense, and the mystery defense are all common responses to the problem of suffering, the free will defense is not typically considered a valid philosophical response to this problem.

While the soul-making defense, the greater good defense, and the mystery defense are all common responses to the problem of hiddenness, the free will defense is not typically considered a valid philosophical response to this problem.