In this blog I have surveyed what I believe to be seven (or so, depending on how you count them) fairly strong arguments for the existence of God. But it is nonetheless true that God’s existence is not completely obvious to most people in the way that, say, the existence of the physical world is obvious. So why is the evidence for God’s existence not more direct? Why doesn’t God make his presence as clear as day to everyone – especially when he supposedly wants people to know him?
This is the problem of divine hiddenness, also called the argument from non-belief, and to me it is one of the two strongest arguments for atheism (together with the problem of evil, which I will discuss in the next post). It can be formulated simply as follows:
- If God exists, then he is perfectly loving.
- If God is perfectly loving, he would make it so that every person believes that he exists.
- Some persons do not believe that God exists.
- Therefore, God does not exist.
The gist of the argument is that, if God existed, he would want to be in a loving relationship with every person he created. But a precondition for being in a loving relationship with God is believing that God exists. So, God would ensure that everyone is aware of his existence in order for it to be at least possible for them to enter into a relationship with him.
Since in fact it does not appear to be the case that everyone is aware of God’s existence, this line of reasoning lends support to the belief that God does not exist.
Evaluating the Argument
As a theist who finds the axiological and ontological arguments for God compelling, I am in complete agreement with the first premise: if God exists, then he is perfectly loving. So we can take that as a given.
The third premise, I believe, is also fairly obviously true. There are Christians who claim (on the basis of a couple verses in the Bible) that deep down, everyone really believes that God exists: no one is truly an atheist, and anyone who claims they are is lying, even to themselves. I have come to think that this is a very mistaken response. It is extremely uncharitable, it actually isn’t well supported by Scripture, and it isn’t well supported by the testimony of many current and former non-theists. See this article by Randal Rauser for more on that. So I also accept the premise that there are real atheists and agnostics out there.
The second premise is more questionable. Here is how it might be justified. Since God is perfectly loving, he desires the best for everyone. Since God is the locus of all value, being in a personal, loving relationship with God is the greatest good that anyone can experience. So God desires for everyone to be in a right relationship with him. And more simply, since he loves everyone, he desires relationship with them for its own sake: and he would certainly reach out to them rather than abandoning them to an existence devoid of the goodness of his presence.
Now, if belief in God is indeed a precondition for right relationship with him, then we can make the inference from “God desires for everyone to be in a right relationship with him” to “God desires for everyone to believe that he exists”. And I think it is certainly the case that, for the kind of deep and reciprocal relationship that God ultimately desires us to have, belief is required. However:
- Not all persons may be capable of belief in God. (For example, infants or cognitively impaired persons.) Nevertheless, it may be that such persons can still have a kind of relationship with God, the way that even an unborn child has a kind of relationship with her mother.
- Since God is not just one personal being among others, but is also the ground and locus of all value, it may be possible to have a positive relationship with God even without believing in him, by relating to Goodness, Truth, and Beauty.
- If God has foreknowledge of our free choices, he knows whether producing belief would lead to the kind of positive relationship that he is interested in. There may be those who, upon coming to believe that God exists, would still reject relationship with him, enter into an improper relationship with him, or enter into a relationship with him which they would ultimately choose to forsake. (Such persons may or may not be culpable for being in these contrary states; there can be a variety of reasons for such dispositions.) God’s reasons for producing belief in these cases are much reduced.
- Similar to the above point, there may be people to whom God has given sufficient rational grounds for belief in his existence, who have freely and culpably rejected those grounds, or who have shut themselves off from God in some other way (for example, by refusing to seek God because of a desire to be in control of their own life). Not desiring a coerced relationship, God’s reasons for forcing belief on such persons are also reduced.
This means there is some reason to doubt that God’s desire for relationship automatically leads to God’s desire to produce belief in his existence. Furthermore, even if God desires for someone to believe that he exists, that does not imply that he has an all-things-considered desire for that person to believe that he exists. God may have other considerations, some in favour of allowing created persons to remain unaware of his existence, at least for a time. Here are some reasons for divine hiddenness:
- Delaying in making evidence available for a person to believe in God may alter their circumstances in such a way that they enter into a higher quality relationship with him later than they would have if he had made such evidence available earlier. (Daniel Howard-Snyder argues along these lines in this paper.)
- Divine hiddenness may allow for greater independence and interdependence of creatures, benefiting our moral development. (Dustin Crummett makes this suggestion here.)
- Divine hiddenness may reduce coercion in some situations and allow for more opportunity to freely choose what is good for the right reasons (i.e. because it is good, not just for fear of punishment, for example).
- Perhaps it is appropriate to God’s holiness to maintain a certain degree of distance from his creatures.
- Because of the butterfly effect, divine hiddenness could lead to better possible outcomes in ways that are totally unpredictable from a human perspective, but that can be foreseen by an all-knowing God.
(Take a look here for a resource that explores some of these possibilities further, with references to other philosophical works.)
In evaluating why God may remain hidden from some people, we also have to consider that if God exists, then human persons may have an eternity before them in which to relate to God: our mortal lives may just be an infinitesimal sliver of the whole of our existence. Which means that for all we know, God’s sacrificing some depth of relationship for a short time in order to obtain other goods may very well be justified.
Given these considerations, I am far from certain that the second premise of the problem of divine hiddenness can be sufficiently supported. Perhaps we could modify it:
- If God is perfectly loving, then for every person A who is capable of entering into a personal relationship with God, such that A has not culpably shut themselves off from relationship with God in some way, God brings it about that A believes in his existence, unless he has an overriding reason to permit A to remain in non-belief.
I can accept this premise with reasonable certainty. But then we need to modify the third premise in order for the argument to remain valid:
- There is at least one person who has not culpably shut themselves off from relationship with God, and who has not come to believe in God’s existence; and God has no overriding reason to allow this person to remain in unbelief.
And this premise is quite plausibly false. At the very least, it seems impossible to prove from a human perspective: we cannot possibly be in a position to adequately evaluate all of God’s reasons for doing something, and we can think of a few reasons in favour of divine hiddenness that cannot be ruled out conclusively.
(Note: There is, perhaps, one very important consideration which the proponent of the hiddenness argument could raise to say that God cannot have an overriding reason to allow anyone to indefinitely remain in unbelief: the person’s eternal salvation depending on having a right relationship with God. This gets into the problems of religious pluralism and exclusivity, which I will discuss in upcoming posts.)
Thus, I think it is quite reasonable to disbelieve this modified premise (provided the theist has a response to the problems of religious pluralism and exclusivity). Which means that, while the problem of divine hiddenness introduces some tension into a theistic worldview, in the end I do not find that tension to be insurmountable. After all, there is evidence for God’s existence, so he is not and does not remain completely hidden. And it may very well be that this evidence is enough to accomplish God’s purposes in this world: enough for people to seek him and begin a loving relationship with him, if they so choose.
Obviously, I have only scratched the surface of this topic, and there is a great deal of philosophical work that has been done (and that is still being done) to explore it further. I have to admit that in this post I haven’t dealt with the problem of divine hiddenness in as much depth as I’d like. In the future, I may come back to expand on what I’ve written here. For now, I want to keep moving on to new topics (and I don’t have as much time for blogging these days), so I am content with this overview.