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Journal articles on the topic 'Reformed epistemology'

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Published: 4 June 2021
Last updated: 25 January 2023

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1

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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2

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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3

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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4

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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5

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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6

Mustață, Gabriel. "Alvin Plantinga’s Reformed Epistemology." Studia Universitatis Babeș-Bolyai Philosophia 65, Special Issue (November 20, 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, reformed, Alvin Plantinga, warrant, justification"
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7

SUDDUTH, MICHAEL. "Reformed epistemology and Christian apologetics." Religious Studies 39, no. 3 (August 5, 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 rejects positive apologetics or at least favours negative over positive apologetics. In this paper I argue that this common objection fails on two grounds. First, while the arguments of Reformed epistemology are relevant and useful to apologetics, neither Reformed epistemology nor its epistemological project should be identified with a distinct school or method of apologetics. Secondly, while certain claims of Reformed epistemology seem to imply a rejection of positive apologetics, or at least a preference for negative or positive apologetics, I argue that no such conclusion follows. In fact, although unimpressed by particular versions of natural theology and positive apologetics, Reformed epistemologists have provided criticisms of each that can constructively shape future approaches to the apologetic employment of natural theology and Christian evidences.
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8

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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9

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

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10

JEFFREYS, DEREK S. "HOW REFORMED IS REFORMED EPISTEMOLOGY? ALVIN PLANTINGA AND CALVIN'S ‘SENSUS DIVINITATIS’." Religious Studies 33, no. 4 (December 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’. Like other epistemic modules, it produces beliefs in an appropriate cognitive environment, aims at the production of true beliefs, and generates beliefs which have a high statistical probability of being true.
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11

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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12

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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13

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

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14

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 one should engage, if any, and because it fails to distinguish between original and derived religious belief. I suggest that more attention must be paid to “social epistemology” if religious epistemology is to go significantly beyond James's accomplishments.
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15

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

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16

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 framework for religious epistemology.
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17

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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18

PhD, Anthony Raphael Etuk. "PLANTINGA’S REFORMED EPISTEMOLOGY RECONSIDERED: THE FOUNDHERENTIST OPTION ." International Journal of Social Science and Economic Research 6, no. 7 (July 30, 2021): 2244–58. http://dx.doi.org/10.46609/ijsser.2021.v06i07.015.

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19

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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20

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

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21

DE RIDDER, JEROEN. "Religious exclusivism unlimited." Religious Studies 47, no. 4 (November 8, 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 religious beliefs to return to their properly basic state after defeaters against them have been defeated. Finally, I consider whether there is perhaps a similar but better argument in the neighbourhood and conclude in the negative. Reformed Epistemology's defence of exclusivism thus remains undefeated.
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22

Rehnman, Sebastian. "A Reformed Natural Theology?" European Journal for Philosophy of Religion 4, no. 1 (March 21, 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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23

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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24

Beaudoin, John. "Evil, the human cognitive condition, and natural theology." Religious Studies 34, no. 4 (December 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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25

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

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26

LONG, TODD R. "A proper de jure objection to the epistemic rationality of religious belief." Religious Studies 46, no. 3 (February 11, 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 anti-evidentialist arguments, and the relevance of ‘impulsional evidence’. I argue that no result from Plantinga-style Reformed epistemology precludes the reasons I offer in favour of giving the SEO its due philosophical attention.
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27

Shin, Yoon. "Externalism, Warrant, and the Question of Relativism." Pneuma 43, no. 1 (March 24, 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 which they fundamentally misunderstand Smith, and presents their commitment to epistemological objectivism. Finally, utilizing Alvin Plantinga’s externalist warrant model, it argues that Plantinga’s Reformed epistemology can assist Smith’s epistemology in consistent ways. If the following argument is successful, then Smith’s postmodern pentecostal epistemology can be reimagined as an externalist epistemology that overcomes the charges of relativism and arbitrariness.
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28

DAWES, GREGORY W. "Basic beliefs and Christian faith." Religious Studies 51, no. 1 (July 8, 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 challenge, for the epistemic status of a ‘basic’ belief depends, in part, on its probabilistic or explanatory relations to our other beliefs. It follows that Christian faith remains vulnerable to evidential arguments, such as Paul Draper's argument from evil.
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29

Otto, Randall. "Renewing our Mind: Reformed Epistemology and the Task of Apologetics." Evangelical Quarterly 88, no. 2 (April 26, 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 clear to him, that he is dependent on God for all truth, meaning, and coherence.
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30

Brock, Cory, and Nathaniel Gray Sutanto. "Herman Bavinck's Reformed eclecticism: On catholicity, consciousness and theological epistemology." Scottish Journal of Theology 70, no. 3 (August 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 different way of interpreting Bavinck's use of thinkers who are often thought to be in tension.
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31

MCALLISTER, BLAKE, and TRENT DOUGHERTY. "Reforming reformed epistemology: a new take on the sensus divinitatis." Religious Studies 55, no. 4 (May 7, 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 model offers advantages such as eliminating the need for a sui generis religious faculty, harmonizing the sensus divinitatis with prominent theories in the cognitive science of religion, and providing a superior account of natural revelation.
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32

Wisdo, David. "The Fragility of Faith: Toward a Critique of Reformed Epistemology." Religious Studies 24, no. 3 (September 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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33

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 (August 26, 2012): 49–66. http://dx.doi.org/10.1007/s11153-012-9368-z.

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34

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

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35

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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36

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

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37

Eliata, Stephen Rehmalem. "Transformasi bagi Seorang Peziarah." Indonesian Journal of Theology 10, no. 2 (December 20, 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 theologia viatorum dari tradisi Reformed abad ke-17 dan filsafat fenomenologi dari Emmanuel Falque. Penulis berpendapat bahwa melalui perjumpaan antar kedua bidang ilmu ini maka akan tercipta relasi yang harmonis antara teologi dan filsafat, serta dapat menciptakan sebuah transformasi bagi umat Kristen, atau yang disebut sebagai peziarah (viator). Transformasi ini dapat membawa setiap umat Kristen untuk mewujudkan final end dari teologi, menurut tradisi Reformed, yaitu untuk menyembah dan memuliakan Allah di tengah dunia.
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Mawson, T. J. "Safety and Knowledge in God." European Journal for Philosophy of Religion 6, no. 2 (June 21, 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 probably know that it’s true. A (tentatively-drawn) sub-conclusion of my paper though suggests that as safety does not by itself turn true belief into knowledge, the recent focus on it is not quite such good news for Reformed Epistemologists as they may have hoped: it’s not that safety provides a new route by which they can reach this sort of conclusion. But safety is still good news for their view at least in the sense that there is no reason arising from considering it to count these philosophically unsophisticated believers as not knowing that there’s a God. I conclude by reflecting that good news for Reformed Epistemology is perhaps bad news for the discipline of Philosophy of Religion more generally, as there’s a possible ‘reflection destroys knowledge’-implication to be drawn. Those who have been led to their religious beliefs in at least some philosophically unsophisticated ways seem to enjoy much safer religious beliefs than those who have been led to their religious beliefs by philosophical reflection, so the discipline as a whole will be adversely affected if safety is eventually accorded the role of a necessary condition for knowledge.
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Russman, Thomas A., and Dewey J. Hoitenga. "Faith and Reason from Plato to Plantinga: An Introduction to Reformed Epistemology." Philosophical Quarterly 42, no. 168 (July 1992): 398. http://dx.doi.org/10.2307/2219699.

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40

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

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41

Turner, Jamie Benjamin. "An Epistemic Defeater for Islamic Belief? Not So." European Journal for Philosophy of Religion 14, no. 1 (March 31, 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 and McNabb over a Plantingian model of RE in Islamic milieu, are no longer tenable.
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BELT, HENK VAN DEN. "Overcoming the World: Bavinck on Faith and Knowledge." Unio Cum Christo 7, no. 2 (October 1, 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’s Redemption. The Appendix Offers The First English Translation Of Thus Far Unnoticed Theses On Faith And Knowledge. KEYWORDS: Herman Bavinck, Neo-Calvinism, Theological Catholicity, Christian Epistemology, General Revelation, Subjectivity
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43

Kvandal, Halvor. "The god-faculty dilemma:challenges for reformed epistemology in the light of cognitive science." International Journal of Philosophy and Theology 81, no. 4 (August 7, 2020): 404–22. http://dx.doi.org/10.1080/21692327.2020.1753095.

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44

Pritchard, Duncan. "Quasi-Fideism and Religious Conviction." European Journal for Philosophy of Religion 10, no. 3 (September 17, 2018): 51–66. http://dx.doi.org/10.24204/ejpr.v10i3.2605.

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It is argued that standard accounts of the epistemology of religious commitmentfail to be properly sensitive to certain important features of the nature of religious conviction. Once one takes these features of religious conviction seriously, then it becomes clear that we are not to conceive of the epistemology of religious conviction along completely rational lines.But the moral to extract from this is not fideism, or even a more moderate proposal (such as reformed epistemology) that casts the epistemic standing of basic religious beliefs along nonrational lines. Rather, one needs to recognise that in an important sense religious convictions are not beliefs at all, but that this is compatible with the idea that many other religious commitments are beliefs. This picture of the nature of religious commitment is shown to fit snugly with the Wittgensteinian account of hinge commitments, such that all rational belief essentially presupposes certain basic arational hinge commitments, along lines originally suggested by John Henry Newman. We are thus able to marshal a parity-style argument in defence of religious commitment. Although religious belief presupposes basic arational religious convictions, it is not on this score epistemically amiss since all belief presupposes basic arational convictions, or hinge commitments. The resulting view of the epistemology of religious commitment is a position I call quasi-fideism.
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45

Löffler, Winfried. "Two Kinds of 'Christian Philosophy'." European Journal for Philosophy of Religion 5, no. 2 (June 21, 2013): 111–27. http://dx.doi.org/10.24204/ejpr.v5i2.236.

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It is controversial whether ‘Christian Philosophy’ is a useful or even consistent notion. After providing some historical background to the problem, I will distinguish and explicate two possible understandings of ‘Christian Philosophy’ which should be kept apart: a ‘Thomistic’ and an ‘Augustinian’ one, of which the latter has garnered more attention in the recent literature. A sketch of the most prominent current ‘Augustinian’ position (Alvin Plantinga’s ‘reformed epistemology’) leads to some considerations for why a ‘Thomistic’ understanding of ‘Christian Philosophy’ has more to recommend it, if the term is regarded as useful at all.
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DUNNINGTON, KENT. "Justification by faith." Religious Studies 54, no. 4 (August 24, 2017): 527–47. http://dx.doi.org/10.1017/s0034412517000348.

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AbstractThis article advances a non-doxastic account of saving faith that nevertheless emphasizes the connection between faith and belief. I argue that saving faith epistemically justifies some religious beliefs. I offer an account that is meant to show how faith can play a variety of significant roles it is often purported to play, that is, how a specific virtue of faith can secure salvation, epistemically justify theistic belief, practically justify religious ways of life, and belong to practitioners of different religions. The account also provides an alternative to evidentialist, fideist, and Reformed Epistemology approaches to faith and reason.
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47

Whittaker, Dominik. "Natural Knowledge: An Analysis of Plantinga's Reformed Epistemology in Light of Contemporary Cognitive Science of Religion." e-Rhizome 2, no. 1 (October 13, 2020): 32–52. http://dx.doi.org/10.5507/rh.2020.003.

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Chung, Meehyun. "Reflection on Epistemology of God from the Feminist Point of View–Contemporary Revisiting Swiss Reformed Tradition." Korean Journal of Christian Studies 107 (January 31, 2018): 279–314. http://dx.doi.org/10.18708/kjcs.2018.01.107.279.

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Wolterstorff, Nicholas P. "Faith and Reason From Plato to Plantinga: An Introduction to Reformed Epistemology by Dewey J. Hoitenga, Jr." Thomist: A Speculative Quarterly Review 57, no. 3 (1993): 542–46. http://dx.doi.org/10.1353/tho.1993.0029.

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50

Vandici, Gratian. "Reading the Rules of Knowledge in the Story of the Fall: Calvin and Reformed Epistemology on the Noetic Effects of Original Sin." Journal of Theological Interpretation 10, no. 2 (2016): 173–91. http://dx.doi.org/10.2307/26373912.

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ABSTRACT Reformed epistemology has reclaimed for contemporary apologetics not only Calvin's notion of sensus divinitatis, but also its negative counterpart—the idea of the corruption of human intellectual capacities through original sin. But while Alvin Plantinga's retrieval of the concept finds some support in Calvin's Institutes, it does not do full justice to the exegetically determined historical dynamism of Calvin's anthropology. I will support my argument with a close reading of Calvin's exegesis of the Fall, which highlights the Christological mediation of true knowledge, and Calvin's identification of disordered imagination as the primary noetic accompaniment of sin. These features deserve the attention of any contemporary retrieval of the noetic effects of original sin, while Calvin's exegesis continues to be of theological interest in itself.
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