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Journal articles on the topic 'Contributions in Reformed epistemology'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

BELT, HENK VAN DEN. "Overcoming the World: Bavinck on Faith and Knowledge." Unio Cum Christo 7, no. 2 (2021): 11. http://dx.doi.org/10.35285/ucc7.2.2021.art1.

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After A Short Biographical Introduction, This Article Argues That Herman Bavinck’s Reformed Theology Displays His Appreciation For The Catholicity Of The Church. This Attitude Appears Most Strongly In His Interest In Epistemology. For Bavinck, Faith And Knowledge Form An Essential Unity. He Intends To Avoid Subjectivity While Incorporating The Modern Epistemological Turn To The Human Subject. This Is His Most Original And Most Important Contribution To Theology. According To Bavinck, Faith Overcomes The World By Viewing It As God’s Fallen Creation On Its Way To Final Restoration Through Christ

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2

Alsuhaymi, Adeeb Obaid, and Fouad Ahmed Atallah. "Reason and Revelation in Ibn Taymiyyah’s Critique of Philosophical Theology: A Contribution to Contemporary Islamic Philosophy of Religion." Religions 16, no. 7 (2025): 809. https://doi.org/10.3390/rel16070809.

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This paper addresses the longstanding tension between reason and revelation in Islamic religious epistemology, with a focus on the thought of Ibn Taymiyyah (d. 728/1328). It aims to reassess his critique of philosophical theology (falsafa and kalām) and explore his constructive alternative to rationalist metaphysics. The study adopts a descriptive–analytical methodology, combining close textual reading of Darʾ Taʿāruḍ al-ʿAql wa al-Naql and Naqd al-Manṭiq with conceptual analysis informed by contemporary religious epistemology and philosophy of religion. The findings reveal that Ibn Taymiyyah

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3

Pritchard, Duncan. "Reforming Reformed Epistemology." International Philosophical Quarterly 43, no. 1 (2003): 43–66. http://dx.doi.org/10.5840/ipq200343156.

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4

Beilby, James. "Tayloring Reformed Epistemology." Faith and Philosophy 27, no. 4 (2010): 470–74. http://dx.doi.org/10.5840/faithphil201027448.

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5

Baker, Deane-Peter. "WOLTERSTORFF’S REFORMED EPISTEMOLOGY." Scriptura 102 (June 12, 2013): 485. http://dx.doi.org/10.7833/102-0-609.

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6

Mustață, Gabriel. "Alvin Plantinga’s Reformed Epistemology." Studia Universitatis Babeș-Bolyai Philosophia 65, Special Issue (2020): 55–71. http://dx.doi.org/10.24193/subbphil.2020.spiss.04.

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"Alvin Plantinga’s Reformed Epistemology. Alvin Plantinga is a well-known defender of Reformed epistemology. The main thesis of the Reformed epistemology argues that faith in God is rational and justified without the aid of arguments or evidence. In this paper, we intend to describe Alvin Plantinga’s perspective, more precisely, the A / C model (Aquinas / Calvin) proposed by him, in which faith in God is innate and does not need arguments or evidence, and then to analyze the objections on this model, in order to determine whether faith in God can be considered basic. Keywords: epistemology, re

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7

OH, Hee-Chul. "Reformed Epistemology as Anti-Risk Virtue Epistemology." KOREA PRESBYTERIAN JOURNAL OF THEOLOGY 55, no. 1 (2023): 209–37. http://dx.doi.org/10.15757/kpjt.2023.55.1.008.

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8

Koehl, Andrew. "REFORMED EPISTEMOLOGY AND DIVERSITY." Faith and Philosophy 18, no. 2 (2001): 168–91. http://dx.doi.org/10.5840/faithphil20011822.

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9

Hatcher, Donald. "Plantinga and Reformed Epistemology." Philosophy and Theology 1, no. 1 (1986): 84–95. http://dx.doi.org/10.5840/philtheol1986115.

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10

SUDDUTH, MICHAEL. "Reformed epistemology and Christian apologetics." Religious Studies 39, no. 3 (2003): 299–321. http://dx.doi.org/10.1017/s0034412503006553.

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It is a widely held viewpoint in Christian apologetics that in addition to defending Christian theism against objections (negative apologetics), apologists should also present arguments in support of the truth of theism and Christianity (positive apologetics). In contemporary philosophy of religion, the Reformed epistemology movement has often been criticized on the grounds that it falls considerably short of satisfying the positive side of this two-tiered approach to Christian apologetics. Reformed epistemology is said to constitute or entail an inadequate apologetic methodology since it reje

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11

Antognazza, Maria Rosa. "KNOWLEDGE AND RELIGIOUS BELIEF." Think 20, no. 58 (2021): 39–53. http://dx.doi.org/10.1017/s147717562100004x.

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ABSTRACTIntroductions to epistemology routinely define knowledge as a kind of belief which meets certain criteria. In the first two sections of this article, I discuss this account and its application to religious epistemology by the influential movement known as Reformed Epistemology. In the last section, I argue that the controversial consequences drawn from this account by Reformed Epistemology offer one of the best illustrations of the untenability of a conception of knowledge as a kind of belief. I conclude by sketching an alternative account of cognition which also provides a different f

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12

Santos, Arthur Henrique Soares dos. "Reformed Evidentialism and Epistemic Responsibility." Revista Atlantika 2, no. 2 (2024): 01–10. https://doi.org/10.69577/2965-6257.2024.16.

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The Reformed Epistemology, developed by Alvin Plantinga, seeks to argue that belief in God can be considered properly basic in terms of justification and warrant. Plantinga claims that a theistic believer does not need evidential reasons for their belief in God. However, some may argue that due to the lack of evidence, Reformed Epistemology could be considered epistemically irresponsible. This objection, grounded on Clifford's evidentialism, claims that a responsible epistemology is deeply related to sufficient evidence, and Plantinga's epistemology does not care with sufficient evidence about

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13

Fales, Evan. "Reformed Epistemology and Biblical Hermeneutics." Philo 4, no. 2 (2001): 169–84. http://dx.doi.org/10.5840/philo20014214.

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14

Moon, Andrew. "Recent work in reformed epistemology." Philosophy Compass 11, no. 12 (2016): 879–91. http://dx.doi.org/10.1111/phc3.12361.

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15

JEFFREYS, DEREK S. "HOW REFORMED IS REFORMED EPISTEMOLOGY? ALVIN PLANTINGA AND CALVIN'S ‘SENSUS DIVINITATIS’." Religious Studies 33, no. 4 (1997): 419–31. http://dx.doi.org/10.1017/s003441259700406x.

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In his recent two volumes on epistemology, Alvin Plantinga surveys contemporary theories of knowledge thoroughly, and carefully defends an externalist epistemology. He promises that in a third volume, Warranted Christian Belief, he will present John Calvin's sensus divinitatis as an epistemic module akin to sense perception, a priori knowledge, induction, testimony and other epistemic modules. Plantinga defines the sensus divinitatis as a ‘many sided disposition to accept belief in God (or propositions that immediately and obviously entail the existence of God) in a variety of circumstances’.

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16

Tilley, Terrence W. "Reformed Epistemology in a Jamesian Perspective." Horizons 19, no. 1 (1992): 84–98. http://dx.doi.org/10.1017/s0360966900025676.

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AbstractThis essay argues that the reformed epistemologists (William Alston, Alvin Plantinga) have not (yet) sustained claims in religious epistemology significantly more extensive than William James did in the Varieties. It argues that even if reformed epistemologists show that religious belief can have a positive epistemic status, their approach may finally lead to relativism (given that religious traditions generate contradictory religious beliefs) because it offers no method for finding which, if any, concrete religious beliefs might be preferable to hold or in which religious practices on

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17

Basinger, David. "Hick’s Religious Pluralism and “Reformed Epistemology”." Faith and Philosophy 5, no. 4 (1988): 421–32. http://dx.doi.org/10.5840/faithphil19885447.

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18

Turner, Jamie B. "An Islamic Account of Reformed Epistemology." Philosophy East and West 71, no. 3 (2021): 767–92. http://dx.doi.org/10.1353/pew.2021.0051.

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19

Jaekyung Lee. "A Critique of Plantinga’s Reformed Epistemology." CHUL HAK SA SANG - Journal of Philosophical Ideas ll, no. 36 (2010): 345–67. http://dx.doi.org/10.15750/chss..36.201005.011.

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20

Baker, Deane-Peter. "Plantinga’s Reformed Epistemology: What’s the Question?" International Journal for Philosophy of Religion 57, no. 2 (2005): 77–103. http://dx.doi.org/10.1007/s11153-004-1681-8.

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21

Miller, Corey. "A Critique of Marx’s Epistemology of Religion from Reformed Epistemology." International Philosophical Quarterly 49, no. 3 (2009): 351–59. http://dx.doi.org/10.5840/ipq200949347.

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22

Beaudoin, John. "Evil, the human cognitive condition, and natural theology." Religious Studies 34, no. 4 (1998): 403–18. http://dx.doi.org/10.1017/s0034412598004557.

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Recent responses to evidential formulations of the argument from evil have emphasized the possible limitations on human cognitive access to the goods and evils that might be connected with various wordly states of affairs. This emphasis, I argue, is a twin-edged sword, as it imperils a popular form of natural theology. I conclude by arguing that the popularity enjoyed by Reformed Epistemology does not detract from the significance of this result, since Reformed Epistemology is not inimical to natural theology, and Reformists themselves concede the usefulness of theistic proofs.

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23

PhD, Anthony Raphael Etuk. "PLANTINGA’S REFORMED EPISTEMOLOGY RECONSIDERED: THE FOUNDHERENTIST OPTION ." International Journal of Social Science and Economic Research 6, no. 7 (2021): 2244–58. http://dx.doi.org/10.46609/ijsser.2021.v06i07.015.

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24

McNabb, Tyler Dalton, and Erik D. Baldwin. "Reformed Epistemology and the Pandora’s Box Objection." Philosophia Christi 18, no. 2 (2016): 451–65. http://dx.doi.org/10.5840/pc201618240.

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25

Appleby, Peter C. "Reformed epistemology, rationality and belief in God." International Journal for Philosophy of Religion 24, no. 3 (1988): 129–41. http://dx.doi.org/10.1007/bf00138721.

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26

Rehnman, Sebastian. "A Reformed Natural Theology?" European Journal for Philosophy of Religion 4, no. 1 (2012): 151–75. http://dx.doi.org/10.24204/ejpr.v4i1.312.

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This paper aims to counter the recent opinion that there is a peculiar epistemology in the reformed Church which made it negative to natural theology. First it is shown that there was an early and unanimous adoption of natural theology as the culmination of physics and the beginning of metaphysics by sixteenth and seventeenth century philosophers of good standing in the reformed Church. Second it is argued that natural theology cannot be based on revelation, should not assume a peculiar analysis of knowledge and must not pass over demonstration.

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27

LONG, TODD R. "A proper de jure objection to the epistemic rationality of religious belief." Religious Studies 46, no. 3 (2010): 375–94. http://dx.doi.org/10.1017/s0034412509990382.

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AbstractI answer Alvin Plantinga's challenge to provide a ‘proper’ de jure objection to religious belief. What I call the ‘sophisticates’ evidential objection' (SEO) concludes that sophisticated Christians lack epistemic justification for believing central Christian propositions. The SEO utilizes a theory of epistemic justification in the spirit of the evidentialism of Richard Feldman and Earl Conee. I defend philosophical interest in the SEO (and its underlying evidentialism) against objections from Reformed epistemology, by addressing Plantinga's criteria for a proper de jure objection, his

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28

Clark, Kelly James, and Justin L. Barrett. "Reformed Epistemology and the Cognitive Science of Religion." Faith and Philosophy 27, no. 2 (2010): 174–89. http://dx.doi.org/10.5840/faithphil201027216.

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29

Shin, Yoon. "Externalism, Warrant, and the Question of Relativism." Pneuma 43, no. 1 (2021): 94–114. http://dx.doi.org/10.1163/15700747-bja10006.

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Abstract According to James K.A. Smith, contemporary epistemology is overly focused on the noetic. Smith offers a counter-epistemology drawn from pentecostal spirituality that is narrative, affective, and embodied. Richard Davis and Paul Franks criticize this model and argue that it succumbs to story-relativism and arbitrariness. This article defends Smith against their critiques through three steps. First, it exposits Smith’s narrative, affective epistemology in order to identify areas that are relevant to their critiques. Second, it outlines and analyzes their critiques, reveals areas in whi

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30

DAWES, GREGORY W. "Basic beliefs and Christian faith." Religious Studies 51, no. 1 (2014): 61–74. http://dx.doi.org/10.1017/s0034412514000250.

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AbstractIn rejecting Plantinga's ‘reformed epistemology’, Jeremy Koons has argued that no beliefs are epistemically basic, since even perceptual beliefs arise from observations that are theory-dependent. But even if all observations are theory-dependent, not all theories are alike. Beliefs that are dependent on uncontroversial bodies of theory may be ‘basic’ in the sense that they play a foundational role in the acquisition of knowledge. There is, however, another problem with reformed epistemology. It is that even if Christian beliefs were basic in this sense, they could face evidential chall

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31

Dutton, Blake D., and Mark S. McLeod. "Rationality and Theistic Belief: An Essay on Reformed Epistemology." Philosophical Review 104, no. 3 (1995): 484. http://dx.doi.org/10.2307/2185646.

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32

Otto, Randall. "Renewing our Mind: Reformed Epistemology and the Task of Apologetics." Evangelical Quarterly 88, no. 2 (2017): 111–25. http://dx.doi.org/10.1163/27725472-08802002.

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The presuppositional approach of Cornelius Van Til draws on the epistemological ideas found in Herman Bavinck and Abraham Kuyper to bring Reformed epistemology and its application to apologetics into line with its Calvinist foundations. This transcendental approach accents the ultimacy of God for all knowledge over against the Kantian transcendental critique which, with its accent on autonomy, forms the basis for all approaches to knowledge that do not start with the necessity of the revelation of God in creation and Scripture. The Christian cannot by his method deny what God’s Word has made c

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33

Brock, Cory, and Nathaniel Gray Sutanto. "Herman Bavinck's Reformed eclecticism: On catholicity, consciousness and theological epistemology." Scottish Journal of Theology 70, no. 3 (2017): 310–32. http://dx.doi.org/10.1017/s003693061700031x.

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AbstractThis article argues that Herman Bavinck's organic worldview allows him to use classical and modern thinkers in an eclectic yet theologically principled manner. To vindicate this claim, the article observes Bavinck's self-conscious comments regarding the task of Reformed catholicity, his use of Schleiermacher and Augustine to construct a theological account of self-consciousness, and his resituating of Thomistic motifs within an organic framework in his epistemology. In so doing, the article suggests that Bavinck's catholicity is broader than previously observed, thus generating a diffe

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34

MCALLISTER, BLAKE, and TRENT DOUGHERTY. "Reforming reformed epistemology: a new take on the sensus divinitatis." Religious Studies 55, no. 4 (2018): 537–57. http://dx.doi.org/10.1017/s0034412518000240.

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AbstractAlvin Plantinga theorizes the existence of a sensus divinitatis – a special cognitive faulty or mechanism dedicated to the production and non-inferential justification of theistic belief. Following Chris Tucker, we offer an evidentialist-friendly model of the sensus divinitatis whereon it produces theistic seemings that non-inferentially justify theistic belief. We suggest that the sensus divinitatis produces these seemings by tacitly grasping support relations between the content of ordinary experiences (in conjunction with our background evidence) and propositions about God. Our mode

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35

Wisdo, David. "The Fragility of Faith: Toward a Critique of Reformed Epistemology." Religious Studies 24, no. 3 (1988): 365–74. http://dx.doi.org/10.1017/s0034412500019429.

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Human thought is unable to acknowledge the reality of affliction. To acknowledge affliction means saying to oneself: I may lose at any moment, through the play of circumstances over which I have no control, anything whatsoever I possess, including those things which are so intimately mine that I consider them as being myself. There is nothing that I might not lose.(Simon Weil)

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36

De Cruz, Helen, and Johan De Smedt. "Reformed and evolutionary epistemology and the noetic effects of sin." International Journal for Philosophy of Religion 74, no. 1 (2012): 49–66. http://dx.doi.org/10.1007/s11153-012-9368-z.

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37

Eliata, Stephen Rehmalem. "Transformasi bagi Seorang Peziarah." Indonesian Journal of Theology 10, no. 2 (2022): 270–92. http://dx.doi.org/10.46567/ijt.v10i2.259.

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Perkembangan teologi dan filsafat sejak abad ke-20 hingga saat ini telah gagal untuk membentuk sebuah relasi yang harmonis. Kegagalan tersebut dapat dilihat dari konsep Reformed Epistemology (RE) dari tradisi Reformed yang berusaha untuk menjembatani keduanya, namun tanpa sadar telah mendiskreditkan nature yang justru berujung pada fundamentalisme agama. Dampak ini pun menghasilkan berbagai krisis, di antaranya adalah krisis ekologi, sosial, budaya dan ekonomi. Berangkat dari permasalahan ini maka penulis akan mencoba untuk menemukan jembatan atas pemisahan antara teologi dan filsafat melalui

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38

DE RIDDER, JEROEN. "Religious exclusivism unlimited." Religious Studies 47, no. 4 (2010): 449–63. http://dx.doi.org/10.1017/s0034412510000570.

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AbstractLike David Silver before them, Erik Baldwin and Michael Thune argue that the facts of religious pluralism present an insurmountable challenge to the rationality of basic exclusive religious belief as construed by Reformed Epistemology. I will show that their argument is unsuccessful. First, their claim that the facts of religious pluralism make it necessary for the religious exclusivist to support her exclusive beliefs with significant reasons is one that the reformed epistemologist has the resources to reject. Secondly, they fail to demonstrate that it is impossible for basic religiou

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39

Mawson, T. J. "Safety and Knowledge in God." European Journal for Philosophy of Religion 6, no. 2 (2014): 81–100. http://dx.doi.org/10.24204/ejpr.v6i2.179.

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In recent ‘secular’ Epistemology, much attention has been paid to formulating an ‘anti-luck’ or ‘safety’ condition; it is now widely held that such a condition is an essential part of any satisfactory post-Gettier reflection on the nature of knowledge. In this paper, I explain the safety condition as it has emerged and then explore some implications of and for it arising from considering the God issue. It looks at the outset as if safety might be ‘good news’ for a view characteristic of Reformed Epistemology, viz. the view that if Theism is true, many philosophically unsophisticated believers

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40

김종원. "The Concept of Rationality of Reformed Epistemology in Its Early Period." Sogang Journal of Philosophy 50, no. ll (2017): 323–62. http://dx.doi.org/10.17325/sgjp.2017.50..323.

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41

Degnan, Michael J. "Rational Faith: Catholic Responses to Reformed Epistemology ed. by Linda Zagzebski." Thomist: A Speculative Quarterly Review 59, no. 4 (1995): 670–74. http://dx.doi.org/10.1353/tho.1995.0013.

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42

TILLEY, TERRENCE W. "REFORMED EPISTEMOLOGY AND RELIGIOUS FUNDAMENTALISM: HOW BASIC ARE OUR BASIC BELIEFS?" Modern Theology 6, no. 3 (1990): 237–57. http://dx.doi.org/10.1111/j.1468-0025.1990.tb00219.x.

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43

Gaudet, Stephen. "Rational Faith: Catholic Responses to Reformed Epistemology, edited by Linda Zagzebski." Arc: The Journal of the School of Religious Studies 22 (May 1, 1994): 169–70. http://dx.doi.org/10.26443/arc.v22i.726.

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44

Turner, Jamie Benjamin. "An Epistemic Defeater for Islamic Belief? Not So." European Journal for Philosophy of Religion 14, no. 1 (2022): 123–42. http://dx.doi.org/10.24204/ejpr.2022.3483.

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Abstract. This article seeks to outline how a Muslim believer can deflect a defeater for Islamic belief put forward by Erik Baldwin and Tyler McNabb. In doing so, it aims to reject the suggestion that an Islamic religious epistemology is somehow antithetical to a model of Reformed epistemology (RE) which is not fully compatible with Plantingian. Taken together with previous work on Islam and RE, the article not only aims to provide reason to think that Baldwin and McNabb’s proposed epistemic defeater for Islamic belief isn’t problematic, it also seeks to show how the concerns raised by Baldwin

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45

Pillay, Jerry. "Revival and Unity of Reformed Churches: How to deal with this Challenge? Allan Boesak on Reformed Churches and Theology." Studia Historiae Ecclesiasticae 43, no. 1 (2017): 106–21. http://dx.doi.org/10.25159/2412-4265/1352.

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This article reflects on the need for revival and unity in Reformed churches. It explores issues which prevent this from happening and offers suggestions as to how some of these challenges can be addressed. In attempting to do the latter it draws from the work of the World Communion of Reformed Churches. The article also especially recognises the work and contributions of Dr Allan Boesak as a Reformed theologian and scholar.

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46

Tahqiq, Nanang. "Epistemologi Islam." Refleksi 5, no. 1 (2003): 77–92. http://dx.doi.org/10.15408/ref.v5i1.40461.

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This paper will explore the foundations of Islamic teachings related to science, and provide contemporary examples of contributions by Muslim scientists. This brief introduction will discuss how Islamic epistemology maintains the essence of spirituality, an aspect often absent in Western epistemology. Islamic epistemology, as an integral part of Islamic teachings, offers a unique approach to knowledge that integrates both spiritual and rational dimensions. In this context, knowledge is not only seen as the result of logical and empirical processes but also as something connected to deep spirit

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47

Parvizian, Saja. "Against Passionate Epistemology." History of Philosophy Quarterly 40, no. 3 (2023): 258–77. http://dx.doi.org/10.5406/21521026.40.3.05.

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Abstract A revisionary reading of Descartes's epistemology has emerged in the literature. Some commentators have argued that Descartes subscribes to passionate epistemology, which claims that epistemic progress in the Meditations requires contributions from the meditator's passions. This paper argues that the passions cannot perform any epistemic work in the Meditations. As such, the meditator's passions do not require us to revise our canonical understanding of the Meditations as an exercise of pure thought. Furthermore, we need not abandon the standard claim that ethical practice emerges in

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48

Russman, Thomas A., and Dewey J. Hoitenga. "Faith and Reason from Plato to Plantinga: An Introduction to Reformed Epistemology." Philosophical Quarterly 42, no. 168 (1992): 398. http://dx.doi.org/10.2307/2219699.

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49

Vertin, Michael. "Comptes rendus / Reviews of books: Rational Faith: Catholic Responses to Reformed Epistemology." Studies in Religion/Sciences Religieuses 24, no. 3 (1995): 370–71. http://dx.doi.org/10.1177/000842989502400322.

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50

Habibi, Hasbi. "Epistemologi Fazlur Rahman dan Relevansinya dengan Model Pendidikan Pesantren Kontemporer." Bestari 19, no. 2 (2023): 145. https://doi.org/10.36667/bestari.v19i2.1313.

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This study discusses the epistemological construction of Fazlur Rahman's thoughts regarding its relevance to the Islamic boarding school education model in the modern era. Until now, pesantren education is still faced with a problematic position between 'historical determinism' and 'practical realism'. In reality, pesantren education is still fascinated by the idealization of the golden age of the past Islamic civilization which was so hegemonic. On the other hand, pesantren education is also encouraged to be able to accept today's demands, especially those that come from Western ideas with a

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