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.

In this essay I shall explore the possibilities for knowledge of God that are opened up by recent developments in epistemology that go under the title externalism; more specifically, I shall be concerned with the version of externalism known as reliabilism. I shall set this up with a consideration of how those possibilities look from a more internalist epistemological stance. I shall be working from within the Christian tradition, though I take my remarks to have a wider bearing.

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.

In response to Robert A. Larmer, Basinger argues: "There is little basis upon which to claim that all proponents of solely natural causation are guilty of dogmatic, uncritical, question-begging reasoning. To claim emphatically that there is in fact no God (and thus no divine causal intervention) may be an unwarranted metaphysical contention. But the nontheist need not be making any such ontological claim. She can simply be saying that, while this epistemological contention is debatable, its affirmation is not necessarily any more dogmatic or question begging than the belief that the 'total' evidence makes theistic belief (and thus the possibility of divine intervention) most reasonable."

In an ongoing dialogue in this journal (Sophia), Robert Larmer and I have been discussing whether the undisputed occurrence of certain conceivable events — for instance, astonishing healings — could require all honest, thoughtful individuals to acknowledge that God has supernaturally intervened in earthly affairs. I have not denied that a theist (or nontheist) could justifiably consider the occurrence of certain possible (or even actual) events to be strong evidence for theism — for the existence of a God who benevolently intervenes in earthly affairs. But nontheists, I have argued, can justifiably maintain that evil — that the amount and nature of human pain and suffering — stands as strong evidence against God's existence. Furthermore, I have argued, nontheists can justifiably maintain that the evidence against God's existence generated by evil would outweigh any amount of evidence for theism that might be produced by any conceivable set of events. And for this reason I have continued to deny that there exists any conceivable context in which a person who did not acknowledge that God has intervened in earthly affairs could justifiably be accused of having conducted herself in a nonrational manner.

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."