I mentioned in this post the one place I've found something in D.A. Carson's writings that I disagree with, and I wanted to explain in detail what that is and why I disagree with him. I've summarized Alvin Plantinga's Reformed Epistemology in this post, so I refer you to that for the basics of the view. Carson discusses the view in Letters Along the Way, pp.151-156 and in The Gagging of God pp.186, 188. In the first book, some of his critique is from what he (or possibly Woodbridge) thinks Plantinga gets wrong about Calvin. I have little to say about that, since I haven't read Calvin on the issue and am not interested in what he said for the sake of getting him right, at least not with respect to this issue. I do think Carson (and Woodbridge) ought to get Plantinga right if they're going to critique him in print, and I don't think that actually happened in this case.
In Letters Along the Way, Plantinga comes off as if he denies the possibility of establishing the existence of God with evidence, as if he doesn't think there is any evidence whatsoever to support Christian belief. Nothing could be further from the truth. Plantinga thinks several arguments for the existence of God are convincing. He thinks there is good evidence to support belief in the resurrection of Jesus Christ. I'm not sure where this understanding of Plantinga is coming from, but it doesn't fit with Plantinga's actual beliefs or his discussion in the piece Carson and Woodbridge cite ("Reason and Belief in God", in Faith and Rationality, ed. Plantinga and Wolterstorff).
What Plantinga does say is that evidentialism is false as a requirement on knowledge. Evidentialism takes knowledge to be impossible without either evidence or self-evident truths. He allows that people disagree on the value of the evidence, and so he doesn't think evidential arguments will be convincing enough to those with highly skeptical standards. I don't know of anywhere where he simply denies the possibility of gaining support for Christian beliefs with evidence, however. He just doesn't think you need evidence to have knowledge of God. Plantinga does recognize (rightly) that there are no standards agreed on by all sides that we can use as the basis of rational arguments for God. The atheist can just deny any premise necessary to get out of the argument. That's how philosophical arguments work, no matter what the conclusion is. But that's a far cry from thinking such arguments are inconclusive or unsound. To make that jump would require making it in every area of philosophy, making no argument successful or sound. This is simply not Plantinga.
The discussion continues with a number of claims that I find it hard to see as responsible Plantinga exegesis. Woodbridge and Carson compare Plantinga with Barth, with whom I see no comparison. Barth rejects the kind of natural theology that Plantinga has spent a good deal of time defending, even if he's recognized that atheists can deny a premise to any valid argument to get out of accepting the conclusion. Plantinga does discuss the objections he sees to natural theology in the works of Bavinck, Calvin, and Barth. But he does so in order to show that his rejection of evidentialism is in the general Reformed tradition, not to agree with everything in those thinkers' rejection of natural theology. He in fact says that the natural theologian can respond to some of their complaints, and he gives a defense of natural theology before going on to continue his critique of evidentialism and response to the no-evidence argument.