 Despite sin’s epistemic effects, Plantinga thinks that knowledge of God is still possible in two ways. First, knowledge of God is possible via natural theology (see Walls &amp; Dougherty 2018). Second, knowledge of God is possible despite the noetic effects of sin given the role of the Holy Spirit in bringing about faith. Faith, for Plantinga, has both affective and cognitive elements. Central to the cognitive dimension of faith is “a firm and certain knowledge of God” (Plantinga 2000: 206; see also Diller 2014) and knowledge of other central aspects of Christian belief. The sensus divinitatis is repaired by the working of the Holy Spirit. “Without some special activity on the part of the Lord, we wouldn’t believe” (Plantinga 2000: 269). While sin has damaged the sensus divinitatis, the Holy Spirit can regenerates it, allowing it to again function properly and remove defeaters from warranted religion belief.