On God’s hiddenness and the nature of faith

I was recently involved in an interesting debate about the nature of faith in God and the alleged moral guilt of disbelievers.

It revolved around the problem of divine hiddenness: if God really exists and is interested in people believing in Him, then why does He not unambiguously prove His existence?

God's hiddeness
God’s hiddenness: despite all the wonders delighting our eyes and filling our soul with awe, nature remains very ambiguous and conceals its ultimate reality.

The discussion took place in the comment section of a blog post written by progressive Evangelical theologian Randal Rauser entitled “Is the Atheist my Neighbour?


When I wrote Is the Atheist My Neighbor? I had a very short endorser wish-list. That list consisted of folks who were leaders in their professions and exemplars of the kind of irenic dialogue between atheist and Christian that was the book’s reason for being.

Neither Richard Dawkins nor Ray Comfort made the list.

One of the people who did make that list was J.L. Schellenberg, Professor of Philosophy at Mount Saint Vincent University. Schellenberg is an atheist and one of the leading philosophers of religion in the world today. His most important work in philosophy of religion is a powerful argument for atheism from divine hiddenness, an argument that he has honed over more than twenty years. Professor Schellenberg has pushed the dialogue and debate forward with a thoughtful and powerful argument, and all without animus or rancor. Indeed, while I have never met him, I know several Christian philosophers who count him not only an esteemed and worthy opponent, but a personal friend as well. You can visit Professor Schellenberg online at his website here.

All this is to say that I was delighted to receive the following endorsement from Professor Schellenberg for Is the Atheist My Neighbor? Given my goals in writing this book, an endorsement like this is worth its weight in gold, and that would hold even if the endorsement were etched in granite. The first sentence alone provides one of the best introductions to a book endorsement that I’ve ever read:

“There are some whose way of following the first of the great commandments has, in the matter of nonbelief, meant violating the second. In this brief and lively but remarkably full and acute discussion, Rauser shows the way out of this problem. Impressively fair, and writing not perfunctorily but with feeling, he has found a way to express genuine neighborliness both to atheists like me and to Christians who struggle to reconcile love and loyalty.”



Andy Schüler, a German Atheist reacted to another commentator arguing that rejecting God’s existence is never an innocent action.

Among many other things, he wrote:


Schellenberg´s argument requires that at least some people who are open to the possibility of God’s existence and do not resist this truth still live and die as unbelievers. If you interpret the Bible in such a way that the existence of such people is impossible – then your interpretation makes the Bible evidently wrong about this matter (in a way that makes any further discussions impossible, because it forces you to accuse people who claim that they indeed are sincerely open to the possibility of God’s existence, yet also sincerely do not believe that there is a God, of simply lying about this). 


You don´t teach your kid that he or she shouldn’t touch a hot stove by letting him touch it. Or rather – you would be a terrible parent if you did it). And the scripture you refer to depicts God in an even worse light, God is like a parent that is an extremely skilled mentalist and not only does nothing to stop his little kid from touching the hot stove, but rather uses his skills to convince him that he  should touch it!


My response follows. Please forgive me for the small pieces of German dialect scattered here and there 🙂

Hi Andy! 🙂
Long time, no see!
(Sit longi Zit hon ich nix meh von dir gehert!).

“Innocence or lack thereof has nothing to do with anything here. Schellenberg´s argument requires that at least some people are open to the possibility of God existing / not resisting the truth of this, yet still live and die as unbelievers.”

My own view is that people “dying as unbelievers” (or atheists for that matter) but sincerely and humbly striving for justice and love will inherit eternal life whereas people dying as egoistical self-righteous bigots will irremediably lose their existence and be no more.

In all his parables, Jesus never threatened anyone with hellfire for not believing in Him or engaging in sexual immorality but for
1) failing to feed the poor, weak, hungry or neglected
2) not repenting from one’s own unjust pride.

Even Paul himself didn’t embrace the whole view often attributed to him in that he wrote

“God “will repay each person according to what they have done.”[a] 7 To those who by persistence in doing good seek glory, honour and immortality, he will give eternal life. 8 But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger. 9 There will be trouble and distress for every human being who does evil: first for the Jew, then for the Gentile; 10 but glory, honour and peace for everyone who does good: first for the Jew, then for the Gentile. 11”

If you read Roman 2, it seems quite clear to me that Paul believed in the salvation of righteous heathens dying as such, his other ideas notwithstanding.

It is ironic that those arrogant and unloving fundamentalists who keep preaching about “salvation by faith” and eternal torment are those who are the most likely to miss everlasting life, according to Jesus.

Given that, I find that Schellenberg´s challenges are far less impressive (albeit not entirely unproblematic, of course).

God is under no moral obligation to give clear evidence of His existence to atheists if their unbelief while dying isn’t going to damn them.

You’re quite right that we cannot make a choice about what we deem to be reasonable
(obwohl die Engländer das Wort “decide” sowohl als “entscheiden” als auch als “bestimmen”, “herausfinden” verwenden 🙂 )

Yet, the same thing cannot necessarily be said about our hopes .

Obviously, someone convinced that theism is extremely implausible cannot entertain any hope in that direction.

But what if you’re completely ignorant about whether theism or atheism is true?

Or what if you (as I do) believe there are intriguing pieces of evidence for the existence of a non-material world which aren’t, however, compelling?

It appears quite reasonable to think one can, in that case, consciously choose to entertain and cultivate hope in either direction.

One example might make that concept a bit more palatable.

Consider the proposition: “Our world is actually some kind of simulation run by beings we know nothing about . It all started five minutes ago with the appearance of age.”

Brain in the vat:
Brain in a vat. My thought experiment here is far broader than that and include the possibility of being part of a simulation of beings radically different from everything we can conceive of. Or being fooled by a deceitful demon about whose abilities and psychology we know nothing.

I’ve no doubt that most of us find that pretty absurd on an emotional level .
Yet, I do not think that anyone can show this to be widely implausible without begging the question and smuggling in assumptions about reality. And I spent quite a few hours exploring propositions aiming at rationally dismissing that possibility.
(You can try to prove me wrong if you so wish 🙂 ).

Therefore, I think that in order to ground our entire knowledge and existence, one has to take a leap of faith and make a pragmatic decision (Entscheidung) not based on whatever reasons.

Schene Grisse uss Nordenglond 🙂

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