This paper discusses a wide range of anti-naturalistic argument from reason due to Balfour, Haldane, Joad, Lewis, Taylor, Moreland, Plantinga, Reppert, and Hasker. I argue that none of these arguments poses a serious challenge to naturalists who are identity theorists. Further, I argue that some of these arguments do not even pose prima facie plausible challenges to naturalism. In the concluding part of my discussion, I draw attention to some distinctive differences between Hasker’s anti-naturalistic arguments and the other anti-naturalistic arguments (...) mentioned above. (shrink)

Alvin Plantinga's evolutionary argument against naturalism states that evolution cannot produce warranted beliefs. In contrast, according to Plantinga, Christian theism provides properly functioning cognitive faculties in an appropriate cognitive environment, in accordance with a design plan aimed at producing true beliefs. But does theism fulfill criteria I–III? Judging from the Bible, God employs deceit in his relations with humanity, rendering our cognitive functions unreliable. Moreover, there is no reason to suppose that God's purpose would be to produce true beliefs in (...) humans. Finally, from the theistic/religious perspective, it is impossible to tell whether observations have natural or supernatural causes, which undermines an appropriate cognitive environment. Reliable identification of deceit or miracles could alleviate these problems, but the theistic community has failed to resolve this issue. Dismissal of parts of the Bible, or attempts to find alternative interpretations, would collapse into skepticism or deism. Thus, Plantinga's problem of epistemic warrant backfires on theism. (shrink)

In this paper we explore the idea that Pentecostalism is best supported by conjoining it to a postmodern, narrative epistemology in which everything is a text requiring interpretation. On this view, truth doesn’t consist in a set of uninterpreted facts that make the claims of Christianity true; rather, as James K. A. Smith says, truth emerges when there is a “fit” or proportionality between the Christian story and one’s affective and emotional life. We argue that Pentecostals should reject this account (...) of truth, since it leads to either a self-refuting story-relativism or the equally problematic fallacy of story-ism: favoring one’s own story over others without legitimate reason. In either case, we contend, the gospel itself is placed at risk. (shrink)