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- Metaphysics (2) : What is Real
- Epistemology (5) : What and How We Know
- Faith & Reason (7) : Faith and/or Reason
- Truth? (5) : True vs. "true"
- Ethics (5) : Good & Evil, Right & Wrong
- Arts & Letters (2) : Art, Beauty, Interpretation
- Being Human (2) : The Human Condition
- Society & Culture : Living Together
- Origins & Science (5)
- Worldviews : Paradigms & Metanarrative
- God? : God's Existence and Nature
- Jesus (4) : On the Person and Teachings
- Religion (1) : Religion Under the Lens
- Christianity : Beliefs, Practices, History
J.P. Moreland, in Evangelical Apologetics (out of print), eds. Michael Bauman, David W. Hall, and Robert C. Newman. (Christian Publications Inc., 1996).
Moreland defines what he calls philosophical apologetics as "a philosophical activity which has as its goal (or perhaps as its result) the increasing or maintaining of the epistemic justification of a Christian world view in whole or in part." Moreland surveys several varieties of philosophical apologetics and makes the case for philosophy as an essential and specially placed discipline for the effective integration of theology with other sources of knowledge claims. Finally, Moreland suggests several practical ways in which Christians can interact persuasively with the world of ideas that undercut the plausibility and relevance of Christian ideas in contemporary culture. ~ Afterall
David Basinger in Faith and Philosophy, 8 (1991), pp. 67-80
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.
John Benjamin Jones, "Translators Preface" to A Defence of Christianity (Gilbert & Rivington: December 1835), vii-xiii.
Although to "be ready to give every one a reason of the hope that is in
you," is the absolute command of inspiration, still it is undeniable,
that too many members of the Christian Church possess not that distinct
knowledge of the proofs establishing the Divine origin of their
religion, which could enable them to satisfy the minds of others, or
even to content their own. One obvious excuse for this ignorance on the
most important of all subjects, is, that throughout the long list of
modern theological publications, few, devoted exclusively to the
evidences, are to be found, which can be considered as likely to invite
and retain the attention of an anxious but unlearned Christian. In
fact, by far the greater number of our excellent apologists, pious,
learned, and eloquent as they are, seem to have been tacitly consigned
to the closet of the student.
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