, , , ,

The final aspect of intuition considered by Henry is Christian, rational intuition:

There is a Christian form of rational intuition, such as that held by Augustine and Calvin, which holds that human beings possess a limited set of rational truths which makes cognition and knowledge of God possible:

Augustine held that on the basis of creation the human mind possesses a number of necessary truths. Intellectual intuition conveys the laws of logic, the immediate consciousness of self-existence, the truths of mathematics, and the moral truth that one ought to seek wisdom. Moreover, he held that in knowing immutable and eternal truth we know God, for only God is immutable and eternal. As knowers all men stand in epistemic contact with God. Calvin too held that man’s knowledge of self-existence is given in and through a knowledge of God’s existence, and that the created imago Dei preserves man in ongoing epistemic relationships to God, the world, and other selves.

Carl F. H. Henry, God, Revelation, and Authority, vol. 1 (Wheaton, IL: Crossway Books, 1999), 76–77.  Contemporary Alvin Plantinga similarly argues that belief in God is “properly basic”:

He believes that we should broaden foundationalism to include belief in God as properly basic. So that means that a person can be rational in believing in God even without being able to produce supporting arguments.

Awareness of God, the sensus divinitatis, comes form how we were created plus, typically, some catalyst of our experience. The more detailed belief in Christianity is also a divine gift. The former is part of our created nature, producing a knowing not unlike perception. The latter, the internal testimony of the Holy Spirit, is not.

Brian K. Morely, Mapping Apologetics (Downers Grove: IVP Academic 2015) 138-139.