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Gilead is concerned with theological epistemology, Marilynne Robinson's prize-winning
Pulitzer book. In spite of his dad, sibling and godson all leaving the religion, the leading
character John Ames, an aged and sick presbyterian priest in 1950, little town Iowa,
maintained the religious views. However, Ames' commitment to current skeptical thinking
does not lead to apologies: Ames strongly refuses to accept that argument is the duty to really
believe in God. His epistemology founded confidence in spiritual experience, which
Robinson called the shock of revelatory perception. Ames has the means to view the world
clearly enlightened by Divine intervention and splendor. Ames is not only able to perceive
God in experience: he is also generally inhibited by original sin. He is a universal human
endowment. Only the mercy of God can restore your mind to correctly understand the Divine.
In her article The Death of Adam, Robinson acquired the epistemology of Reformation
philosopher John Calvin. He is seeking to renew his name in the history of the culture. In this
paper the researcher discovers how the Calvinist epistemology in Gilead works with regard to
general perception, guilt, and salvation and the research also involved Alvin Plantinga's
analysis of Calvinist epistemology under philosophy, the non-fiction of Robinson, and the
latest discourses on Calvinist epistemology. Robinson's dispute provides a sociocultural
backdrop for Gilead with the New Atheists: Because of a profound discontinuity at the level
of metaphysics, the way she interprets Christian belief is not open to New Atheist arguments
in the way she sees them. Gilead represents for us the overwhelming majority of mankind,
which are neither mystics nor rationalists, an experienced, religious epistemology.
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