 Both theists and nontheists in the last part of the 20th century and the first part of the 21st century generally show a healthy skepticism about the argument. Alvin Plantinga concludes “that this piece of natural theology is ineffective” (1967: chap. 1), and from his later Reformed Epistemology, it is unnecessary since belief in God can be properly basic. Richard Gale contends, in Kantian fashion, that since the conclusion of all versions of the cosmological argument invokes an impossibility, no cosmological arguments can provide examples of sound reasoning (1991: chap. 7). (However, Gale seems to have changed his mind and in recent writings proposed and defended his own version of the cosmological argument, which we will consider below.) Similarly, Michael Martin (1990: chap. 4), John Mackie (1982: chap. 5), Quentin Smith (Craig and Smith 1993), Bede Rundle (2004), Wes Morriston (2000, 2002a, 2003, 2010), and Graham Oppy (2006: chap. 3), among numerous others, reason that no current version of the cosmological argument is sound or provides probabilistic evidence. Yet dissenting voices can be heard. Robert Koons (1997) employs mereology and modal and nonmonotonic logic in taking a “new look” at the argument from contingency. In his widely discussed writings William Lane Craig marshals multidisciplinary evidence for the truth of the premises found in the kalām argument. Richard Gale and Alexander Pruss propose a version based on a so-called weak principle of sufficient reason that leads to a finite God that is not omnibenevolent, while Michael Almeida constructs a version of the argument based on modal realism and a strong principle of sufficient reason. Richard Swinburne, though rejecting deductive versions of the cosmological argument, proposes an inductive argument that is part of a larger cumulative case for God’s existence. 