What is the theory of "divine sense" (sensus divinitatis) according to Calvin and Plantinga, and how does it differ from the Islamic "fiṭra"?

The theory of divine sense according to Calvin and its contemporary development by Plantinga represents a Protestant Christian attempt to explain how humans naturally know God. This theory intersects with the Islamic concept of fiṭra in some points and differs in others, and the comparison between them reveals two distinct visions of the nature of innate religious knowledge.

Inadequate Responses to Avoid

From some Muslims: "The divine sense is merely a distorted borrowing from Islamic fiṭra." Historical error. Calvin (1509-1564) developed his concept independently of the Islamic tradition, and similarity does not imply borrowing. "Fiṭra is clearer and more comprehensive than the divine sense." Oversimplification that ignores the complexity in both concepts.

From some Christians: "The divine sense is a purely biblical concept that needs no comparison." Unjustified narrowing. Comparison enriches understanding. "Islamic fiṭra lacks the philosophical precision that Plantinga developed." Ignores the rich Islamic kalām and philosophical tradition concerning fiṭra.

The Divine Sense According to Calvin

John Calvin in the "Institutes of the Christian Religion" (1536) proposed that God planted in every human being a "sensus divinitatis" — a natural sense or faculty that produces direct knowledge of God's existence.

Basic characteristics:
- Innate: present in all humans by nature, not acquired
- Direct: produces knowledge of God without logical reasoning
- Universal: no human exists without it ("there is no people so savage as to be ignorant of deity")
- Damaged by sin: original fall corrupted it but did not erase it

Calvin sees this sense as activated by natural triggers: natural beauty, cosmic order, moral conscience. The result: natural knowledge of God sufficient to make humans "without excuse" (Romans 1:20) but insufficient for salvation without special revelation.

Plantinga's Contemporary Development

Alvin Plantinga in "Warranted Christian Belief" (2000) developed Calvin's theory into a sophisticated epistemological model. According to him, the divine sense is:

- A cognitive faculty like memory or sensory perception
- Functions naturally to produce beliefs about God
- Reliable if properly designed (properly functioning)
- Produces "properly basic" beliefs that need no evidence

The crucial addition: Plantinga argues that beliefs produced by the divine sense have "epistemic warrant" if theism is true. If God exists and created this faculty, then it is reliable. If atheism is true, then it is not reliable.

The Islamic Concept of Fiṭra

Fiṭra in the Islamic tradition is broader and deeper than merely a cognitive faculty. The Quran: {So direct your face toward the religion, inclining to truth. [It is] the fiṭra of Allah upon which He has created [all] people} (Ar-Rum: 30). The hadith: "Every child is born upon fiṭra."

Main dimensions:
- Cognitive: innate acknowledgment of God's existence and lordship
- Covenantal: the eternal covenant {Am I not your Lord? They said, 'Yes'} (Al-A'raf: 172)
- Moral: natural inclination toward good and justice
- Spiritual: natural orientation toward the transcendent

Theological schools differed in details. Ash'arites: fiṭra is a readiness to accept monotheism. Maturidites: actual knowledge of God. Ibn Taymiyyah: necessary knowledge and natural love for God.

Basic Similarities

1. Universality: Both affirm that knowledge of God is natural in all humans
2. Innateness: Not acquired through learning but implanted in human nature
3. Corruptibility: Can be obscured or distorted by environment and upbringing
4. Sufficiency for responsibility: Makes humans accountable for their stance toward God

Fundamental Differences

1. Nature of Knowledge Produced

Divine sense (especially according to Plantinga): produces specific beliefs about the Christian God — Trinity, incarnation, salvation. This is an expansion beyond original Calvin.

Islamic fiṭra: produces knowledge of pure monotheism and lordship, but doctrinal details (names of God, attributes, legislation) require revelation.

2. Relationship of Sin/Disobedience to the Faculty

Protestant Christian view: original fall radically corrupted the divine sense ("total depravity"). Needs the Holy Spirit's work to repair it.

Islamic view: no original sin. Fiṭra remains sound in its origin, can be veiled but not destroyed. Repentance and remembrance can reactivate it.

3. Relationship to Reason and Reasoning

Plantinga: divine sense is an alternative to rational proofs. Religious beliefs are "basic" and need no inferential justification.

Islamic tradition (especially theologians): fiṭra and reason complement each other. Fiṭra motivates the search, and reason confirms and details. Rational investigation is obligatory according to many theologians.

4. Moral Content

Divine sense: focuses on knowledge of God, moral aspect is secondary or separate.

Fiṭra: strongly includes natural moral sense. Fiṭra distinguishes generally between lawful and unlawful.

Contemporary Comparative Assessment

Contemporary philosophers of religion discuss:

From the perspective of explanatory power: Islamic fiṭra is more comprehensive, explaining religion, morality, and spiritual inclination. Divine sense is narrower, focusing on knowledge.

From the perspective of philosophical precision: Plantinga provided a precise epistemological model. The Islamic tradition is rich but needs contemporary formulation with the same technical precision.

From the perspective of theological coherence: Both are coherent within their frameworks. Divine sense is consistent with Protestant theology, fiṭra with Islamic monotheism.

Possible Mutual Contributions

The Plantingian model could benefit Muslim thinkers in:
- Precise epistemological formulation of fiṭra
- Responding to contemporary epistemological objections
- Developing Islamic "analytic kalām"

The concept of fiṭra could enrich Christian discussion by:
- Expanding divine sense to include moral and spiritual dimensions
- Avoiding epistemological reductionism
- Deeper understanding of human nature before the fall

Comparative Summary

Divine sense and fiṭra represent two serious attempts to ground religious knowledge on a natural innate basis. The similarity reflects a shared human reality, the difference reflects distinct theological visions. Both face challenges from contemporary cognitive psychology and neuroscience, and both need continuous development.

From the perspective of rational preference (rajḥān ʿaqlī): the existence of similar conceptions in different traditions favors the existence of a real basis for innate religious knowledge, with differences in interpretation and elaboration.

For Advanced Reading

- Advanced level: Paul Helm's critique of Plantinga's model
- Advanced level: Fiṭra according to al-Ghazālī and Ibn Taymiyyah
- Alvin Plantinga, Warranted Christian Belief (Oxford UP, 2000)
- محمد عبد الله دراز، الدين: بحوث ممهّدة لدراسة تاريخ الأديان
- Wael Hallaq, "On the Authoritativeness of Sunni Consensus" (1986)
- "Theme: Religious Experience" page on the website