The analogy between the sensus divinitatis and memory is weak, so the properly basic defense of theistic belief fails.

So-called “Reformed epistemologists” (e.g., Plantinga 2000) might challenge the second premise of the argument on the grounds that many beliefs about God, like many beliefs about the past, are “properly basic”—a result of the functioning of a basic cognitive faculty called the “sensus divinitatis”—and so are, in effect, a part of the total evidence with respect to which the probability of any statement depends. The agnostic, however, might reply that this sense of the divine, unlike memory, oper