Warranted Christian Belief

_Warranted Christian Belief_ by analytic philosopher Alvin Plantinga is the third book in Plantinga's trilogy on warrant and is perhaps the most important. Plantinga (a theist, Calvinist, and member of the Reformed Church) is perhaps one of the most important analytic philosophers of religion today and is definitely one of the most important theistic philosophers. While this book is the third book in a trilogy, unlike the other books in the trilogy it is longer and more detailed in scope. Further, Plantinga notes that he tries to make the discussion in this book independent of that presented in the previous two books (_Warrant: The Current Debate_ and _Warrant and Proper Function_), but the book obviously follows in the sequence (and also may be considered a sequel to Plantinga's _God and Other Minds_). Thus, this book may be read independently. Plantinga makes the point that this is a work of both apologetics and philosophy, but it is also a work of philosophy of religion, and in particular Christian philosophy. Thus, it will include reference to Christian belief in the same way that a philosophy of physics book would include reference to physics.To begin with it is necessary for Plantinga to explain what he means by Christian belief. Plantinga maintains that Christian belief (or "mere Christian belief") includes two components: the theistic component (that God exists, is a person, and has certain attributes) and the Christian component (that human beings are mired in sin and require salvation, that this was attained through the suffering, death, and resurrection of Jesus Christ, and that Christ is the Second Person of the Trinity). In this book, Plantinga will consider two types of objections to Christian belief - the de facto objections (that Christian belief is false) and the de jure objections (that Christian belief is unwarranted). The de jure objection, "I do not know whether Christian belief is true or not, but I do know that it is unwarranted given modern understandings, etc.", is a common one, but as Plantinga will show there are no de jure objections independent of the de facto objections.An objection that is commonly made to Christian belief is that there is no question at all (that is that the certain attributes of God make Christian belief impossible). This is the objection of Kant (that our concepts do not apply to God), in one interpretation of his thought. It is also the objection of other more modern theologians such as Kaufman and Hick. Plantinga begins by showing that the objection of Kant fails because of certain problems in the so-called antinomies that he presents. Plantinga then turns his attention to claims made by Gordon Kaufman and John Hick, showing the weakness of their claims (and the essential worthlessness of their "theologies"). The question is then concerned as to exactly what is the question of Christian belief. Here, Plantinga begins by considering "Justification and the Classical Picture". Plantinga explains classical foundationalism and evidentialism in the work of John Locke. Plantinga notes how Locke distinguished between opinion and reason and maintained that one should try to live by reason. This implies a deontological understanding; in which, we have a duty to conform our beliefs to reason. Among other things, it is also maintained that certain of our beliefs are "properly basic" and that every belief is either properly basic or derived from beliefs which are. However, the classical pictures runs into difficulties; in particular, it encounters the problem of self-reference, in that there is no easily apparent way for it to justify itself. Plantinga considers some variations on the classical picture (in particular, he notes that Christian belief may be justified in a properly basic manner). Plantinga next considers rationality, and he devotes a considerable amount of space to a discussion regarding William Alston, Christian Mystical Practice (CMP), and rationality (as seen in Alston's important book _Perceiving God_). Plantinga also considers the notion of warrant and the "complaints" of Freud and Marx (others such as Nietzsche are not considered because their "complaints" are regarded as falling into the same category and as being over-the-top and less than rational). The discussion of Freud revolves around the central idea that Christian belief involves the process of "wish-fulfillment". This discussion is particularly funny when the actual theories of Freud are presented (because Freud made some rather absurd claims regarding patricide, among others). The discussion of Marx revolves around the idea that Christian belief results from an unjust society (and is the "opiate of the people"). Plantinga shows how both of these ideas are problematic and how neither of them shows that Christian belief is without warrant. In the next section of this book, Plantinga considers the fact of warranted Christian belief. In particular, he presents what he calls the Aquinas/Calvin model (A/C model) which argues that Christian belief may be properly basic (and relies on a "sensus divinitatis"). Plantinga considers various ways in which knowledge of God may be possible, and his discussion here is heavily indebted to William Alston. Plantinga also notes the role of sin and natural knowledge of God (sin interferes with our knowledge of God). Plantinga also shows that the de jure question is not independent of the de facto question. Following this, Plantinga considers the cognitive consequences of sin. In particular, he shows that sin has noetic effects (in that it may cause the sensus divinitatis to malfunction). Plantinga also considers the case of sin and skepticism (this is the radical skepticism of a David Hume for example) and sin and naturalism. In the case of naturalism, Plantinga provides a powerful probabilistic argument showing that given naturalism and evolution it is unlikely that sense perception will be reliable. Plantinga also considers a rejoinder of this to the effect that the same applies to the theist (the "tu quoque" objection), but he shows that this is not the case provided Christian belief is assumed. In the next section, Plantinga extends the A/C model by showing how faith leads to cognitive renewal (and thus the proper functioning of the sensus divinitatis). Plantinga also emphasizes the role of Scripture in the attainment of faith. Plantinga presents a probabilistic argument for Christian belief (relying no the fact of Christ's resurrection), but ultimately rejects this argument, concluding that he does not know a good argument for Christian belief and that such things must be known through faith. Plantinga next considers the testimonial model as well as various objections presented to his model. In particular, Plantinga makes the point that Christian belief is not like a scientific hypothesis (which is the claim of many atheists including the late John Mackie). In the final section of this book, Plantinga considers the possibility of various defeaters for Christian belief (facts we know now which may make Christian belief unwarranted). Plantinga concludes that while none of these defeaters actually defeat Christian belief, that it is possible that such defeaters exist, though they are extremely unlikely. Plantinga considers such defeaters as those presented in modernistic Scripture scholarship (distinguishing between traditional biblical criticism and historical biblical criticism - which may be one of three types: Troelschian, Duhemian, or Spinozistic). Plantinga shows how all of these forms of historical criticism fail to provide a defeater because they disregard the sensus divinitatis. Platinga also considers arguments making use of postmodernism and pluralism. In particular, Plantinga finds that postmodernist claims about truth would provide a defeater for Christian belief if they were true, but that they are in fact self-refuting (Plantinga considers for example Rorty in this respect). Plantinga also shows how claims to epistemic arrogance are also found in pluralism and agnosticism, making the fact of a plurality of religions fail as a defeater for Christian belief. Finally, Plantinga considers the so-called problem of evil (or "problem of suffering"). Plantinga considers both the logical question (does evil contradict the existence of God) and evidential arguments, but he finds all of these to be problematic. The only argument that appears to carry any weight in this respect is a brute appeal to emotion. But, Plantinga shows how this may also be resolved within theism (bringing up in particular the trials of Job). Finally, Plantinga concludes that such objections to Christian belief do not provide defeaters and that there is good reason to believe that Christian belief has warrant. He ends by noting that Christian belief also appears to be true.This book is one of the most important works in modern analytic theistic philosophy. Plantinga's arguments are well-presented and logically rigorous. For those who claim that Christian belief is irrational or lacks warrant given our current knowledge, these arguments presented here are sure to challenge them.

Alvin Plantinga begins his book by explaining the objections to Christian beliefs. Then he goes on to demonstrate why these objections fail. So this is a book of apologetics and philosophy. If anyone has told you that God is a figment of your imagination, you will enjoy this book. Especially if anyone has said your beliefs are incoherent. What is confusing to one person may be quite easily understood by others.I felt this book had a good summary of basic Christian belief. This is however a very intellectual book for those who want to think deeply about spiritual things. While this tends to be a more serious book, I did find myself laughing out loud six times.Sometimes philosophy or apologetic books can be a bit long and wordy, but this one changes topics enough that it kept my interest. I actually felt that the book got more and more interesting as I read it further.What impressed me about this book was the section that explored a great understanding of why the soul longs for God. Alvin Plantinga also spends some time giving insights into the sin nature. I found his logical arguments very convincing.The only thing that did give some concern (and this is common of authors with higher learning) was his almost casual attitude towards evolution. He never really seems to pick a side. It seems to me if you are going to prove God exists then at least give him a job to do like creating the universe from nothing.Alvin Planting also takes on the topics of suffering and evil and draws some thoughtful and interesting conclusions. I did think he could have gone into depth about free will.This book can take you weeks to get through even though it is just over 500 pages. It felt more like reading a 1,000 page book. Even though it took me so long to read I'm glad I made the effort. In the end this is a book of deep intellectual arguments for faith in God.~The Rebecca Review

If you are looking for heavy theological reading then you have come to the right place. Not only does this book weigh in at just under 1Kg it is a no holds barred systematic assault on the brain. Straight into Kant and a good dose of knowing - not knowing, will leave you on the ropes and looking for water. Not bedtime reading and look out for the excess baggage charge on the holiday flight!