Thesis (M.A.R.)--Emmanuel School of Religion, 1993. / Vita. Includes bibliographical references (leaves 105-117).

Thesis (M.A.)--Trinity Evangelical Divinity School, 2003. / Abstract. Includes bibliographical references (leaves 113-116).

Thesis (Th. M.)--Westminster Theological Seminary, Philadelphia, 1994. / Typescript. Includes bibliographical references (leaves 135-141).

Thesis (M.A.)--Trinity Evangelical Divinity School, 2003. / Abstract. Includes bibliographical references (leaves 113-116).

Thesis (Th. M.)--Westminster Theological Seminary, 2006. / Abstract. Includes bibliographical references (leaves 134-146).

Thesis (Ph.D.)--Baylor University, 2006. / Includes bibliographical references (p. 282-320).

The intent of this study was to explore the variance of epistemological development in pre-ministry undergraduates across different institutional contexts, using the Perry Scheme as a theoretical lens. Semi-structured interviews were employed in order to elicit information from participants that revealed their personal perspectives regarding their approaches to acquiring, maintaining, and implementing knowledge. Students from three institutional contexts were included in this study: secular university, confessional Christian liberal arts university, and Bible college. A review of the precedent literature for this research presented foundational biblical-theological and theoretical sources that defined and elucidated the context of this study. The biblical-theological analysis first identified the nature of human knowledge and development within the context of the redemptive-historical metanarrative. Then, two prominent biblical themes that relate specifically to epistemological development were treated: the knowledge of God and biblical wisdom. A thorough review of the Perry Scheme was then provided, including theoretical and philosophical underpinnings, the model itself, and major extensions and elaborations of Perry's model. A final section introduced the "principle of inverse consistency" as a paradigm for interacting with Perry and other developmental theories, from a biblical worldview. The qualitative research design consisted of five steps. First, the researcher contacted and enlisted students and obtained a Dissertation Study Participation Form from each participant. Second, a customized interview protocol was designed according to the Perry Interview Protocol, in conjunction with the Center for the Study of Intellectual Development (CSID). Third, a pilot study was undertaken. Fourth, one interview was conducted with each participant, and the interviews were transcribed and submitted to the CSID for scoring. Fifth, in addition to the scoring analysis performed by the CSID, the researcher designed and implemented an independent content analysis procedure, including a structured analytical framework of epistemological priorities and competencies. Finally, the scored data and content analysis results were evaluated together, and interpreted by the researcher to yield findings and implications. Overall, this research observed that epistemological positioning was generally consistent among pre-ministry students from differing institutional contexts. The CSID's stated majority rating for typical college graduates was reflected in each sample grouping-a point of transition between Positions 3 and 4, defined in the Perry Scheme as mid to late "Multiplicity." By certain measures, however, scores among context groups were distinguishable. For example, average scores for secular university students reflected a point very near, but slightly above Position 3, while average ratings among Bible college and liberal arts university students reflected a point essentially midway between Positions 3 and 4. Also, when a filter was applied that eliminated the results of the oldest and youngest sample participants, the liberal arts university grouping reflected a distinguishably higher epistemological position than other groupings. Evaluation of the research interview data according to the researcher's structured framework of epistemological priorities and competencies yielded findings that were consistent overall with the variations of levels of epistemological positioning as reported by the CSID. In addition, numerous prominent themes emerged from analysis of interviewees' articulations that were identified as bearing relevance to participants' epistemological maturation. Finally, the impact of effects of differing social-academic cultures on pre-ministry undergraduates' epistemological perspectives and maturation were examined. Evaluation of these themes and environmental conditions served to highlight numerous conformities as well as significant distinctions among pre-ministry students from differing institutional contexts.

Reformed Epistemology is an influential view in contemporary philosophy of religion, according to which theistic beliefs that are the product of our native, non-inferential cognitive faculties often constitute knowledge if God exists. My aim in this thesis is to ascertain whether Reformed Epistemology is viable in light of contemporary scientific explanations of the mechanisms of religious belief- formation, especially the Cognitive Science of Religion (CSR). I argue for a qualified “yes.” To begin with, I attempt to carefully reconstruct and scrutinise some currently popular “debunking arguments” from CSR’s findings, which aim to show that non-inferential religious beliefs are not knowledge, even if true, given the causal origins that CSR ascribes to them. I try to show that in various ways these arguments fail. Subsequently, I attempt to find a better such argument. The strongest debunking argument, I contend, is one that focuses upon the diverse and mutually inconsistent outputs of the religious belief-producing mechanisms described by CSR. However, I go on to argue that even supposing that this argument succeeds in showing that religious beliefs that are partly the product of contingent cultural influences are not knowledge even if true, there remains a body of what I term “core propositions”—propositions concerning the existence of some kind of personal, supernatural creator and moral lawgiver, in which humans are naturally disposed to believe regardless of their particular cultural setting— that can be known if God exists. Finally, I try to show that merely having this core supernaturalistic knowledge would provide someone with the cognitive contact with God that is sufficient for having a personal relationship with God (if God exists), even if only de re relationship. I argue, moreover, that God would have positively good reasons for creating a world in which human beliefs about life’s most important matters, including religious matters, are significantly dependent upon testimony and hence subject to the ebbs and flows of cultural tides.

This dissertation examines the influence and role of the Holy Spirit in the task of apologetics. The first chapter recognizes the historical dearth of apologetic engagement dealing with the Spirit, and it lays out the need to intentionally correct this scarcity. This chapter in particular acknowledges that certain perspectives--Reformed, Anglican-Methodist, and charismatic--have already begun to reengaged the essential work of the Spirit in apologetics. And, finally, this chapter argues that various thinkers within these perspectives will shed light on developing a more robust Spirit apologetic. Chapter 2 highlights the impetus for re-engaging the Spirit as he relates to apologetics Alvin Plantinga, and so-called Reformed Epistemology, have reintroduced a place for the Spirit in apologetics, focusing primarily on the experiential component of the internal instigation of the Holy Spirit, which operates as a special kind of cognitive equipment. Chapter 3 discusses the Spirit and apologetics as relates to the Anglican-Methodist perspective. This chapter begins by connecting these two perspectives--Anglican and Methodist--into a fused perspective. Two key thinkers within this perspective--William Alston and William Abraham--are then examined for their contributions to the Spirit and his experiential deliverance of knowledge. The key part of this Spirit apologetic hones in on the perception or awareness of God . Chapter 4 discusses the charismatic contribution to philosophy in general and the Spirit in particular. As the newest perspective to engage Spirit apologetics, the charismatic chapter begins with a justification for including this perspective in this project. This chapter also examines thinkers--like James K. A. Smith--as they isolate a Spirit apologetic more bent toward affective or emotional epistemic grounding. Chapter 5 concludes this dissertation with a summary of these three perspectives. The Spirit is discussed briefly for his role as an apologist and evangelist, and a concise discussion is included concerning further areas of research and suggestive comments that may be drawn from the conclusions. In addition, this chapter offers a brief and evaluative discussion--based on observations from all perspectives--on the main trajectory of Spirit apologetics.

Univ., Diss.--Paderborn, 2005.