I just got Swinburne's 2nd Edition of _Faith and Reason_ yesterday. When he told me he was revising it I was really excited because it's always been one of my favorite books and titular topics. I've posted the Preface below the fold. He specifically mentions Plantinga.
Preface to the Second Edition
Faith and Reason was first published in 1981 as the third volume of a trilogy on the philosophy of theism. Although the substance of my views on the kind of faith needed for the practice of religion and the kind of reason which makes it good to practice a religion have not changed, the time has come to update this book in the light of recent writing and in particular to respond to two bodies of writing which constitute significant challenges to those views. The first body of writing is the externalist account of the 'warrant' of religious belief, paradigmat¬ically exemplified in Alvin Plantinga's Warranted Christian Belief On an externalist account the rationality ('justification' or 'warrant') of any belief, including religious belief, depends on the nature of the process which produces it (about which the believer may be entirely ignorant). By contrast on an internalist account (which I took for granted in the first edition of Faith and Reason) the rationality of a belief depends on its relation to introspectible factors, and in particular on its relation to the believer's other beliefs. I argue against the extern¬alist that only rationality in an internalist sense can have any relevance to the believer's conduct. The second body of writing is centered on the claim, an old claim but one recently revived at some length and with some force by John Hick,2 that the ways of living commended by the major religions are of equal moral worth, and that the creeds of these religions are best understood as expressing the same eternal truth with the aid of different myths. I argue against Hick, that the major religions have different goals from each other, some more worth while to pursue than others; and that Hick has given no good reason to prefer his reinterpretation of traditional creeds over those creeds understood in normal ways. As well as taking account of these two bodies of writing, I am glad to have the opportunity in this second edition to improve the exposition of my own views, and to locate them more firmly in the philosophico-theological tradition of the past two thousand years than I did in the first edition. While the second edition has the same structure as the first edition (the same chapter headings and largely the same topics discussed under those headings), and the same conclusions, the text has been largely rewritten.
The first edition was based on the third of my three series of Wilde Lectures given in the University of Oxford in Hilary term 1978. I remain grateful to those who originally elected me to the Wilde Lectureship; and to everyone who has helped me subsequently in my understanding of the issues in oral discussion and in published criticism. I am very grateful to John Hick for most helpful comments on drafts of Chapters 5 and 7, as also for reminding all of us of the value of different religious traditions. And I am very grateful above all to Alvin Plantinga for many exchanges in print and many face-to-face discussions over thirty years, from which I have learned much. If we still don't agree about which possible religious beliefs are rational, we do agree very largely about which actual religious beliefs are true, and that is a lot more important.
1 Alvin Plantinga, Warranted Christian Belief(Oxford University Press, 2000).
2 See John Hick, An Interpretation of Religion (Macmillan, 1989); and many subse¬quent writings.