Alston notes two pillars that he believes, in tandem, support theistic belief: the general consideration of natural theology and the experience of God. For Alston, the latter bears the greater weight and he goes on to explore how such experience contributes appropriate epistemic support to theism.

According to Alvin Plantinga, it has been widely held since the Enlightenment that if theistic beliefs are to be considered rational, they must be based on propositional evidence. It is not enough for the theist just to refute objections. The theist "must also have something like an argument for [such a] belief, or some positive reason to think that the belief is true." But this is incorrect, Plantinga argues. Basic beliefs are beliefs not based on propositional evidence; such beliefs are "properly basic in a set of circumstances" if they can be so affirmed in those circumstances "without either violating an epistemic duty or displaying some kind of noetic defect." And, according to Plantinga, theistic beliefs can be properly basic. For example, he argues that "under widely realized conditions it is perfectly rational, reasonable, intellectually respectable and acceptable to believe there is such a person as God without believing it on the basis of evidence — propositional evidence vs. the kind instanced by 'the evidence of the senses'." But can a properly basic belief such as this have any epistemic credibility (warrant) if it is not conferred by other propositions whose epistemic status is not in question? Yes, Plantinga replies. There are two significantly different ways in which a proposition can acquire warrant. There is propositional warrant — warrant conferred by an evidential line of reasoning from other beliefs. However, there is also nonpropositional warrant.

The kalam cosmological argument, by showing that the universe began to exist, demonstrates that the world is not a necessary being and, therefore, not self-explanatory with respect to its existence. Two philosophical arguments and two scientific confirmations are presented in support of the beginning of the universe. Since whatever begins to exist has a cause, there must exist a transcendent cause of the universe.

Basinger responds to Anthony Flew's contention that: "the historian must maintain with respect to any alleged miracle that the event did not in fact occur as reported". Basinger concedes that Flew's argument has merit, but argues that it ultimately fails. And by the way, to save a trip to dictionary.com, "nomology" is the science of laws. Basinger concludes: "The fact that an alleged occurrence is incompatible with current nomologicals must indeed be seriously considered when the historian rules on its historicity. However, Flew has failed to demonstrate that a seeming counterinstance must be shown to be consistent with current nomologicals before the historian can justifiably rule that it can be known to have occurred. Alleged 'miracles' cannot be dismissed this easily."