Quotes from Alvin Plantinga

Due to sin, the knowledge of God provided by the sensus divinitatis, prior to faith and regeneration, is both narrowed in scope and partially suppressed. The faculty itself may be diseased and thus partly or wholly disabled. There is such a thing as cognitive disease; there is blindness, deafness, inability to tell right from wrong, insanity; and there are analogues of these conditions with respect to the operation of the sensus divinitatis.

If my belief in other minds is rational, so is my belief in God.

God creates a world containing evil and has a good reason for doing so.

Belief in the existence of God is in the same boat as belief in other minds, the past, and perceptual objects; in each case God has so constructed us that in the right circumstances we form the belief in question.

One who states and proposes this scheme makes several claims about the Dinge: that they are not in space and time, for example, and more poignantly, that our concepts don't apply to them (applying only to the phenomena), so that we cannot refer to or think about them. But if we really can't think the Dinge, then we can't think about them (and can't whistle them either); if we can't think about them, we can't so much as entertain the thought that there are such things. The incoherence is patent.

How could there be truths totally independent of minds or persons?... How could the things that are in fact true or false—propositions, let's say—exist in serene and majestic independence of persons and their means of apprehension? How could there be propositions no one has ever so much as grasped or thought of?

To recount the essential features of the model: the internal instigation of the Holy Spirit working in concord with God's teaching in Scripture is a cognitive process or belief-producing mechanism that produces in us the beliefs constituting faith, as well as a host of other beliefs.

God has ...created us with cognitive faculties designed to enable us to achieve true beliefs with respect to a wide variety of propositions - propositions about our immediate environment, about our own interior lives, about the thoughts and experiences of other persons, about our universe at large, about right and wrong, about the whole realm of abstracta - numbers, properties, propositions - ... and about himself.

The Reformed epistemologist may concur with Calvin in holding that God has implanted in us a natural tendency to see his hand in the world around us; the same cannot be said for the Great Pumpkin, there being no Great Pumpkin and no natural tendency to accept beliefs about the Great Pumpkin.

Accordingly, criteria for proper basicality must be reached from below rather than above; they should not be presented ex cathedra but argued to and tested by a relevant set of examples.

Faith is the belief in the great things of the gospel that results from the internal instigation of the Holy Spirit.