Spirit in bringing those beliefs about in the believer. James Beilby has argued that the purpose of Plantinga's Warrant trilogy, and specifically of his Warranted Christian Belief, is firstly to make a form of argument against religion impossible—namely, the argument that whether or not Christianity is true, it is irrational—so "the skeptic would have to shoulder the formidable task of demonstrating the falsity of Christian belief" rather than simply dismiss it as irrational. In addition, Plantinga is attempting to provide a philosophical explanation of how Christians should think about their own Christian belief. In 2016, Plantinga published Knowledge and Christian Belief, which is intended as a shortened version of Warranted Christian Belief. However, Plantinga does add brief sections on the latest developments in epistemology and how they relate to his work. He is especially critical of New Atheism owing to their reliance on de jure objections to the Christian faith. Criticisms Although Reformed epistemology has been defended by several theistic philosophers, it has both Christian and non-Christian critics. Great Pumpkin objection A common objection, known as "The Great Pumpkin objection", which Alvin Plantinga (1983) describes as follows: It is tempting to raise the following sort of question. If belief in God can be properly basic, why cannot just any belief be properly basic? Could we not say the same for any bizarre aberration we can think of? What about voodoo or astrology? What about the belief that the Great Pumpkin returns every Halloween? Could I properly take that as basic? Suppose I believe that if I flap my arms with sufficient vigor, I can take off and fly about the room; could I defend myself against the charge of irrationality by claiming this belief is basic? If we say that belief in God is properly basic, will we not be committed to holding that just anything, or nearly anything, can properly be taken as basic, thus throwing wide the gates to irrationalism and superstition? (p. 74) Rebuttal Plantinga's answer to this line of thinking is that the objection simply assumes that the criteria for "proper basicality" propounded by classical foundationalism (self-evidence, incorrigibility, and sense-perception) are the only possible criteria for properly basic beliefs. It is as if the Great Pumpkin objector feels that if properly basic beliefs cannot be arrived at by way of one of these criteria, then it follows that just 'any' belief could then be properly basic,