Sublime

Philosopher Alvin Plantinga’s “Reformed epistemology” can be regarded as a variant of the presuppositionalist position.

Rather than accept the evidentialists’ requirements by attempting to construct a traditional argument for Christianity, Plantinga challenged the entire notion of traditional proof as the primary basis for belief.

Plantinga’s God and Other Minds is one of the best treatments of the problem of evil,

Plantinga’s vision is relevant to all vocations and professions: he paints a picture in which God is invested in every square inch of his creation—not just the church and theology, but also philosophy and physics, law and economics, agriculture and the arts.

‘Anselm's ontological argument’.1 In one version or another, ontological arguments are particularly appealing to many philosophers. This appeal has something to do with the remarkable fact that we are supposed to be able to find out, just by thinking correctly, all that we need to know to see them prove their point.

The Christian philosopher Bernard Lonergan (1904–1984), in fact, proposed an argument that was intended, in a very complicated and ingenious way, to transform this venerable philosophical intuition into something like a comprehensive philosophical proof, one that moved from the “unrestricted intelligibility” of reality to the reality of God as the