Analysis 74 (1):135-147 (2014)
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The epistemology of religion is the branch of epistemology concerned with the rationality, the justificatory status and the knowledge status of religious beliefs – most often the belief in the existence of an omnipotent, omniscient and loving God as conceived by the major monotheistic religions. While other sorts of religious beliefs – such as belief in an afterlife or in disembodied spirits or in the occurrence of miracles – have also been the focus of considerable attention from epistemologists, I shall concentrate here on belief in God.There were a number of significant works in the epistemology of religion written during the early and mid Twentieth Century. The late Twentieth Century, however, saw a surge of interest in this area, fuelled by the work of philosophers such as William Alston, Alvin Plantinga and Linda Zagzebski amongst others. Alston, Plantinga and Zagzebski succeeded in importing, into the epistemology of religion, various new ideas from mainstream epistemology – in particular, externalist approaches to justification, such as reliabilism, and virtue theoretic approaches to knowledge (see, for instance, Alston, 1986, 1991, Plantinga, 1988, 2000, Zagzebski, 1993a, 1993b). This laid fertile ground for new research – questions about the justificatory and knowledge status of belief in God begin to look very different when viewed through the lens of theories such as these. I will begin by surveying some of this groundbreaking work in the present article, before moving on to work from the last five years – a period in which the epistemology of religion has again received impetus from a number of ideas from mainstream epistemology; ideas such as pragmatic encroachment, phenomenal conservatism and externalist theories of evidence.
As an enthusiast deeply immersed in the field of epistemology, particularly the epistemology of religion, I bring a wealth of knowledge and expertise to the discussion. My understanding extends beyond mere familiarity with the key figures and foundational works in the discipline; I am well-versed in the nuances and developments that have shaped the discourse over time.
The article you've referenced, "The Epistemology of Religion" by Martin Smith (Analysis 74 (1):135-147, 2014), delves into the rationality, justificatory status, and knowledge status of religious beliefs, with a specific focus on the belief in the existence of an omnipotent, omniscient, and loving God within the context of major monotheistic religions. This is a critical examination of a core aspect of religious epistemology.
The late Twentieth Century marked a pivotal period for the epistemology of religion, witnessing a surge of interest propelled by influential philosophers like William Alston, Alvin Plantinga, and Linda Zagzebski. These scholars played a transformative role by importing new ideas from mainstream epistemology into the study of religious epistemology.
Alston, in his works from 1986 and 1991, explored externalist approaches to justification, particularly reliabilism. Plantinga, a prominent figure in the field, contributed significantly with works like "Warrant: The Current Debate" (1988) and "Warranted Christian Belief" (2000), introducing externalist approaches and virtue theoretic perspectives to knowledge. Zagzebski, in her works from 1993, further expanded the discourse.
This infusion of externalist approaches to justification, such as reliabilism, and virtue theoretic approaches to knowledge set the stage for groundbreaking research. It reshaped fundamental questions about the justificatory and knowledge status of belief in God, providing new lenses through which to view these inquiries.
The article also hints at the subsequent developments in the last five years, emphasizing the ongoing evolution of the epistemology of religion. Noteworthy concepts from mainstream epistemology, including pragmatic encroachment, phenomenal conservatism, and externalist theories of evidence, have injected fresh momentum into the field.
Pragmatic encroachment introduces the idea that practical factors, such as the stakes involved, can impact the epistemic justification of beliefs. Phenomenal conservatism centers on the notion that appearances or seemings can serve as evidence for beliefs. Externalist theories of evidence, as mentioned in the article, expand the understanding of how evidence is related to belief justification.
In summary, the epistemology of religion has undergone significant shifts, evolving from the foundational works of the mid-Twentieth Century to the infusion of externalist and virtue theoretic perspectives in the late Twentieth Century, and now drawing inspiration from contemporary epistemological concepts. This ongoing dialogue reflects the dynamic nature of the field and its continuous engagement with new ideas and approaches.
