Author: David Bayless
Category: Philosophy of Religion
Word Count: 1000

If God exists, wants us to know him, and has the power to reveal himself to us, then why do so many people claim to have such a difficult time experiencing or interacting with him? Why does God appear to be hidden from so many people?

Perhaps the reason is not because God exists and is in some way concealed, but, instead, because God does not exist.

A type of argument against God’s existence—a “Divine Hiddenness Argument”[1]—argues this. The argument maintains that God’s hiddenness would be incompatible with his divine nature, so the fact that God seems hidden from many of us is best explained by the fact that God does not exist.[2]

Here we’ll examine this type of argument and three of the most promising responses to it.

1. The Argument

Hiddenness Arguments begin with a claim to which many theists agree: that God, if he exists, is all-loving, all-knowing, and all-powerful. This premise aligns with the traditional monotheistic idea that God is the greatest conceivable being.[3]

The argument then claims that if God is all-loving, he would care deeply about whether his creatures believe that he exists. As a result, it would be unacceptable to God if any reasonable individuals failed to believe in him; a truly loving creator would want to form relationships with his creatures—which can’t happen if they are ignorant of his existence.[4]

Also, God wouldn’t want anyone (reasonable or not) to die in a state of nonbelief, lest the departed miss their chance to go to Heaven.[5] We can imagine additional scenarios where not believing in his existence would be repugnant to an all-loving God.[6]

The final step in Hiddenness Arguments is to observe that there are reasonable people who fail to believe in God, and that there are people who die as nonbelievers. Simply put, God is hidden when it seems he should not be.

What does all of this entail? If God exists and were in fact all-loving, then he would want creatures like us to know that he exists. But if God is hidden, then such knowledge is difficult or impossible for such creatures to attain. And God is in fact hidden from many of us. Therefore, we can conclude that God doesn’t exist. For, if God did exist, he would not be hidden in a way that results in the nonbelief of many. This is the crux of Hiddenness Arguments.

2.      Three Proposed Solutions

Now let’s review three of the most popular responses to these arguments.

2.1. There Are No Real Nonbelievers

We have seen that Hiddenness Arguments must cite some fact about the absence of human belief in God that is purportedly incompatible with an all-loving God’s existence. That some reasonable people fail to accept his reality is one case in point.

This leads to our first response: there are no real nonbelievers: it’s not true that there are reasonable people who fail to believe in God.[7] These people must be guilty of self-deception, negligence, or stubbornness, so they aren’t really reasonable.

This response, though easy to understand, is difficult to accept. There certainly seem to be reasonable people who fail to accept God’s existence, as anyone who has spoken with a thoughtful, informed nonbeliever can attest. In any case, we’d need strong evidence to doubt this or any other belief-related observations referenced by Hiddenness Arguments, and it is very unclear how this claim about what other people really believe, reasonably or not, could be supported.

2.2. Hiddenness Promotes Some Greater Good

A second response asks this: what if God can achieve something good he otherwise couldn’t by concealing himself in a manner described by Hiddenness Arguments? God might, for example, induce someone to seek him all the more fervently by not clearly revealing himself to this individual. [8] Or maybe God hides himself to respect our autonomy as moral agents: if we were always aware of his presence, we may come to choose good actions out of fear rather than desire for what is right.[9]

One worry with this response is that we can readily imagine God figuring out ways to secure these and other related ends while nevertheless revealing himself. So it seems possible for God to achieve whatever good he desires while also making himself known; if he couldn’t do this, we might wonder why an all-powerful, all-knowing being lacked this apparently possible ability.[10]

To respect our moral autonomy, for instance, God might provide a mild, almost subconscious awareness of his presence that wouldn’t significantly interfere with our day-to-day moral reasoning. If we want to find a successful response in this vein, we’ll have to argue that the “greater good” designated must truly be unattainable so long as God is revealing himself to his creatures.

2.3. God’s Will Is Inscrutable

A final response submits that we finite creatures are in a poor position to discern the motives of an all-powerful, all-knowing, and all-loving creator.[11] Can a toddler guess why her parents take her to the doctor or daycare center? Of course not. The parents have good reasons for their actions, but the toddler can’t possibly know them. This response claims we’re like toddlers relative to God, and so shouldn’t hope to understand why he’s hidden.

In response, although humans are underdeveloped vis-à-vis God, it doesn’t follow that we’re totally incapable of predicting when he should reveal himself. This is because mature individuals are often clever and creative—more so than any toddler. Our predictions may not be unquestionably accurate, but can they be that wide of the mark? If so, it’s hard to understand how anyone could be confident in any of their beliefs about God.

3. Conclusion

For people who seek God but do not find God, Hiddenness Arguments are especially important. They are also important to anyone who thinks that God loves and cares for everyone. This type of argument, and responses to it, are surely worthy of further consideration.

Notes

[1] Two other common names are ‘Arguments from Reasonable Nonbelief’ and ‘Arguments from Divine Hiddenness.’

[2] The arguments began with the work of J.L. Schellenberg. Schellenberg (2006) is his earliest presentation of a Hiddenness Argument. Refurbished renditions are found in Schellenberg (2007) and Schellenberg (2015).

[3] Such a notion of God originates with St. Anselm of Canterbury (c. 1033-1109). See Anselm (2001), p. 7.

[4] See Schellenberg (2006), pp. 38-40 and Schellenberg (2015), pp. 41-42 for elaboration of these points.

[5] This is similar to how Theodore Drange formulates his Hiddenness Argument in Drange (1996).

[6] One is the uneven distribution of theistic belief throughout the globe, a sociological datum on which Stephen Maitzen builds a Hiddenness Argument in Maitzen (2006).

[7] This response is pressed in Henry (2001) and Henry (2008).

[8] An approach derivable from various suppositions in Pascal (1995), e.g., that humans are “miserable” without God.

[9] This sort of response is elucidated in Moser (2008), e.g., on pp. 20-21.

[10] Cf. Schellenberg (2015), pp. 109-112.

[11] For a representative presentation of this response, see McBrayer and Swenson (2012).

References

Anselm. Proslogion, with the replies of Gaunilo and Anselm. tr. Thomas Williams. Indianapolis: Hackett, 2001 [1075-78].

Drange, Theodore. “Arguments from Evil and Nonbelief.” 1996.  Published on The Secular Web.

Henry, Doug. “Does Reasonable Nonbelief Exist?” Faith and Philosophy 18 (1), 2001: 75-92.

–– “Reasonable Doubts about Reasonable Nonbelief.” Faith and Philosophy 25 (3), 2008: 276-289.

Maitzen, Stephen. “Divine Hiddenness and the Demographics of Theism.” Religious Studies 42 (2), 2006: 171-191. 

McBrayer, Justin and Swenson, Philip. “Skepticism about the Argument from Divine Hiddenness.”  Religious Studies 48 (2), 2012: 129-150.

Moser, Paul. The Elusive God: Reorienting Religious Epistemology. New York: Cambridge University Press, 2008.

Pascal, Blaise. Pensees. tr. A.J. Krailsheimer. New York: Penguin Classics, 1995 [c. 1660].

Schellenberg, J. L. Divine Hiddenness and Human Reason. New York: Cornell University Press, 2006 [1993]. 

–– The Wisdom to Doubt: A Justification of Religious Skepticism. New York: Cornell University Press, 2007.

–– The Hiddenness Argument: Philosophy’s New Challenge to Belief in God. New York: Oxford University Press, 2015.

Related Essays

The Problem of Evil by Thomas Metcalf

Hell and Universalism by A.G. Holdier

About the Author

David Bayless, MD, holds BAs in physics and philosophy from the Samford University Fellows Program, and is a Resident in Internal Medicine at the Mayo Clinic School of Graduate Medical Education in Rochester, MN. His non-medical academic interests include philosophy of religion, social psychology, and the philosophy of dreaming. He believing that the study of philosophy and other humanities can enhance the quality of medical research and patient care.

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