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Journal articles on the topic 'Hiddenness'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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1

Parker, Ross. "A Critical Evaluation of Rea's Response to the Problem of Divine Hiddenness." European Journal for Philosophy of Religion 6, no. 2 (June 21, 2014): 117–38. http://dx.doi.org/10.24204/ejpr.v6i2.181.

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In an important discussion of the problem of hiddenness, Michael Rea briefly presents and defends an argument from divine hiddenness which he thinks encapsulates the problem of divine hiddenness, and then develops a detailed and nuanced response to this argument. Importantly, Rea claims that his response does not depend on the commonly held theistic view that God allows hiddenness to secure human goods. In this paper I offer a detailed criticism of Rea’s account of what justifies God in allowing divine hiddenness, arguing that Rea’s response to the argument from divine hiddenness is unsuccessful.

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2

Prado, C. G. "Hiddenness and Alterity." Symposium 9, no. 2 (2005): 408–10. http://dx.doi.org/10.5840/symposium20059230.

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3

Willems, Brian. "Hiddenness and Alterity." Symposium 12, no. 2 (2008): 213–16. http://dx.doi.org/10.5840/symposium200812240.

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4

Schellenberg, J. L. "The Hiddenness Argument." Roczniki Filozoficzne 69, no. 3 (September 24, 2021): 63–66. http://dx.doi.org/10.18290/rf21693-4.

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* This is a fragment of J. L. Schellenberg’s paper “Divine Hiddenness and Human Philosophy” originally published in Adam Green and Eleonore Stump (eds.), Hidden Divinity and Religious Belief (Cambridge: CUP 2015), 23–25, 28. Reprinted by permission of the author

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5

Fabrikant-Burke, O. Y. "Rethinking Divine Hiddenness in the Hebrew Bible: The Hidden God as the Hostile God in Psalm 88." Harvard Theological Review 114, no. 2 (April 2021): 159–81. http://dx.doi.org/10.1017/s0017816021000122.

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AbstractDivine hiddenness in the Hebrew Bible is widely construed as the conceptual equivalent to divine absence. This article challenges this influential account in light of Psalm 88—where the hidden God is hostilely present, not absent—and reevaluates divine hiddenness. Divine hiddenness is not conterminous with divine absence. Rather, with its roots in the ancient Near Eastern idea of the royal and cultic audience, the meaning of “hide the face” (סתר + פנים) may be construed as a refusal of an audience with the divine king YHWH. Building on this insight, I argue that divine hiddenness possesses a petitionary logic and develop a distinction between the experiential and petitionary inaccessibility of salvific divine presence. Divine absence and hostile divine presence denote the former, while divine hiddenness the latter. I probe the relationships between divine hiddenness, divine absence, and hostile divine presence, concluding that the absent or hostilely present God is not ipso facto hidden.

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6

Schellenberg, J. L. "Divine hiddenness: part 1 (recent work on the hiddenness argument)." Philosophy Compass 12, no. 4 (April 2017): e12355. http://dx.doi.org/10.1111/phc3.12355.

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7

Hołda, Miłosz, and Dominique Lambert. "The Problem of Divine Hiddenness in the Context of Science." Roczniki Filozoficzne 69, no. 3 (September 24, 2021): 43–60. http://dx.doi.org/10.18290/rf21693-3.

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The aim of the paper is to try to find a solution to the problem of divine hiddenness, which in the context of science takes the form of the question of why, if God exists, science can completely ignore Him and yet explain away so much. We formulate the “argument from hiddenness in the context of science” modelled on the “argument from hiddenness” proposed by J. L. Schellenberg and show possible ways to refute this argument. We also propose a refutation in the form of “explanatory absconditheism,” the best expression of which is the thesis of “articulation” of scientific and theological ways of explaining the world. We also argue that the thesis of “explanatory absconditheism” can be extended to the entire discussion of divine hiddenness, providing possible response to the “argument from hiddenness.”

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8

King, Derek. "Meeting Face to Face: C.S. Lewis's Till We Have Faces and the Problem of Divine Hiddenness." Journal of Inklings Studies 10, no. 2 (October 2020): 172–83. http://dx.doi.org/10.3366/ink.2020.0078.

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C. S. Lewis's Till We Have Faces is, among other things, a meditation on and response to divine hiddenness. The theme of hiddenness stretches throughout the work, and Orual's accusation against the gods centers precisely on the silence of the gods. Accordingly, Lewis gives a number of responses to the problem of divine silence or hiddenness in the novel. In this paper, I explore Lewis's engagement with divine hiddenness by comparing his framing of the problem, and his responses given, to divine hiddenness in modern philosophy of religion: the argument of J. L. Schellenberg and his responders. I argue that at least two of Lewis's responses in Till We Have Faces are similar to those found in this literature, despite predating Schellenberg's argument by almost fifty years, and that a third response, though different, is an important though often neglected response today.

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9

SCHELLENBERG, J. L. "The hiddenness argument revisited (I)." Religious Studies 41, no. 2 (May 5, 2005): 201–15. http://dx.doi.org/10.1017/s0034412505007614.

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More than a few philosophers have sought to answer the atheistic argument from reasonable non-belief (a.k.a. the argument from divine hiddenness or the hiddenness argument) presented in my 1993 book Divine Hiddenness and Human Reason. In this first of two essays in response, I focus on objections sharing the defect – sometimes well-hidden – of irrelevance, using their shortcomings to highlight important features of the argument that are commonly overlooked.

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10

Nemoianu, V. Martin. "Pascal on Divine Hiddenness." International Philosophical Quarterly 55, no. 3 (2015): 325–43. http://dx.doi.org/10.5840/ipq201572038.

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11

Dumsday, Travis. "Divine Hiddenness as Deserved." Faith and Philosophy 31, no. 3 (2014): 286–302. http://dx.doi.org/10.5840/faithphil20149217.

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12

Jackson, Liz. "Wagering Against Divine Hiddenness." European Journal for Philosophy of Religion 8, no. 4 (December 22, 2016): 85–108. http://dx.doi.org/10.24204/ejpr.v8i4.1757.

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J.L. Schellenberg argues that divine hiddenness provides an argument for the conclusion that God does not exist, for if God existed he would not allow non-resistant non-belief to occur, but non-resistant non-belief does occur, so God does not exist. In this paper, I argue that the stakes involved in theistic considerations put pressure on Schellenberg’s premise that non-resistant non- belief occurs. First, I specify conditions for someone’s being a non-resistant non-believer. Then, I argue that many people fulfil these conditions because, given some plausible assumptions, there is a very good pragmatic reason to be a theist rather than an atheist. I assume it is more likely that theists go to heaven than atheists, and I argue there is a non-zero probability that one can receive infinite utility and a method of comparing outcomes with infinite utilities in which the probability of each outcome affects the final expected values. Then, I show how this argument entails there is no good reason to think that there are very many non-resistant non-believers.

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13

Anderson, Charity. "Divine Hiddenness: Defeated Evidence." Royal Institute of Philosophy Supplement 81 (October 2017): 119–32. http://dx.doi.org/10.1017/s1358246117000212.

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AbstractThis paper challenges a common assumption in the literature concerning the problem of divine hiddenness, namely, that the following are inconsistent: God's making available adequate evidence for belief that he exists and the existence of non-culpable nonbelievers. It draws on the notions of defeated evidence and glimpses to depict the complexity of our evidential situation with respect to God's existence.

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14

KYLE, BRENT G. "Hiddenness, holiness, and impurity." Religious Studies 53, no. 2 (July 28, 2016): 239–59. http://dx.doi.org/10.1017/s0034412516000081.

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AbstractJohn Schellenberg has advanced the hiddenness argument against God's existence, based on the idea that an all-loving God would seek personal relationships. This article develops a reply to Schellenberg's argument by examining the notion of moral impurity, as understood by Paul the Apostle. Paul conceptualized moral impurity as a causal state that transfers from person to person, like a contagious disease. He also believed that moral impurity precludes divine–human relationship. The goal of this article is to develop these ideas into a problem for one of Schellenberg's key premises.

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15

Dumsday, Travis. "Divine Hiddenness and Alienation." Heythrop Journal 59, no. 3 (October 23, 2015): 433–47. http://dx.doi.org/10.1111/heyj.12304.

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16

McKim, Robert. "The Hiddenness of God." Religious Studies 26, no. 1 (March 1990): 141–61. http://dx.doi.org/10.1017/s0034412500020266.

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Neither the existence of God nor the nature of God is apparent or obvious. If God exists, why is it not entirely clear to everyone that this is so? How can theists explain God's hiddenness, and how plausible are their explanations? God, if God exists, is an omnipotent, morally good, omnipresent being, than whom none greater can be conceived. Surely it is well within the abilities of God to let God's existence and nature be known to us. Why isn't the existence and nature of our Heavenly Father as apparent as, say, the existence of our various earthly fathers?

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17

Davis, Stephen T. "Divine Hiddenness: New Essays." Philosophia Christi 5, no. 2 (2003): 642–44. http://dx.doi.org/10.5840/pc20035270.

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18

Turner, Geoffrey. "The Hiddenness of God." New Blackfriars 85, no. 996 (March 2004): 119–20. http://dx.doi.org/10.1111/j.0028-4289.2004.0intro.x.

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19

Butakov, Pavel. "A new trick for the old debate." Institutionalization of science and the scientific community 1, no. 2020.1.1 (October 20, 2020): 48–57. http://dx.doi.org/10.47850/rl.2020.1.1.48-57.

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In the end of the 20th century analytic philosophy of religion has formed a new course for the debate about the existence of God, which is concerned with the problem of the divine hiddenness. The paper addresses the historical context of the origin of the new course. It shows how its originator John Schellenberg was able to formulate his Hiddenness Argument using the contemporary achievements in epistemology. In addition, the paper brings out Schellenberg’s novel approach to defense of plausibility of the Argument’s premises. Finally, it suggests promising directions for debating the Hiddenness Argument.

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20

Prosman, A. A. A. "Over de verborgenheid van God. De preken van rabbi Shapira in het getto van Warschau." Theologia Reformata 64, no. 3 (September 1, 2021): 248–63. http://dx.doi.org/10.21827/tr.64.3.248-263.

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This article examines sermons on the hiddenness of God rabbi Shapira delivered during the years 1939-1942 under unbearable circumstances in the ghetto of Warsaw. Based on studies of the Hebrew Bible and the Jewish tradition, the Hasidic rabbi explores the problem of God’s hiddenness in order to support perseverance in this dreadful environment. The article begins with a summary of non-European rabbinical reactions to the rumours of eradication of the Jews and then proceeds to discuss rabbi Shapira’s five ‘concepts’ of God's hiddenness. These concepts find their theological focus in the unity of God and his people.

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21

King, Derek S. "Seeing the Face of Christ." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 4, no. 1 (September 1, 2020): 149–69. http://dx.doi.org/10.14428/thl.v4i1.20703.

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The problem of the hiddenness of God has at least two kinds: an experiential and an intellectual problem. Despite differences, a solution to either would require some account of how God is personally known. Yet for the Christian tradition, God is known in the man Jesus Christ. I suggest, then, a Christological reformulation of the hiddenness argument, and proceed to offer an account of how Christ is known. With special attention to the ecclesiology of Gregory of Nyssa, I offer an account of knowing Christ in the church. I then explore this as a response to the problems of divine hiddenness, and anticipate a considerable objection to my response.

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22

DUMSDAY, TRAVIS. "Why the problem of evil undermines the problem of divine hiddenness." Religious Studies 52, no. 4 (July 27, 2016): 525–44. http://dx.doi.org/10.1017/s0034412516000160.

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AbstractThe two most prominent arguments against theism are the problem of evil and the problem of divine hiddenness. Here I argue that if the evidential problem of evil is truly forceful, it could block the ability of God to reveal His existence in a rationally indubitable way, which would in turn undermine the evidential problem of divine hiddenness.

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23

Andrews, Miles. "Divine Hiddenness and Affective Forecasting." International Journal of Undergraduate Research and Creative Activities 5, no. 1 (June 4, 2014): 14. http://dx.doi.org/10.7710/2155-4838.1106.

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24

McKim, Robert. "Divine Hiddenness and Human Reason." Faith and Philosophy 12, no. 2 (1995): 269–77. http://dx.doi.org/10.5840/faithphil19951223.

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25

Jordan, Jeffrey. "Divine Hiddenness and Perfect Love." European Journal for Philosophy of Religion 9, no. 1 (May 3, 2017): 187–202. http://dx.doi.org/10.24204/ejpr.v9i1.1808.

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26

Maitzen, Stephen, and J. L. Schellenberg. "Divine Hiddenness and Human Reason." Philosophical Review 104, no. 1 (January 1995): 153. http://dx.doi.org/10.2307/2186028.

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27

Dumsday, Travis. "The Problem of Divine Hiddenness." American Catholic Philosophical Quarterly 90, no. 3 (2016): 395–413. http://dx.doi.org/10.5840/acpq20166289.

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28

Dumsday, Travis. "Divine Hiddenness and Divine Humility." Sophia 53, no. 1 (September 28, 2013): 51–65. http://dx.doi.org/10.1007/s11841-013-0381-1.

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29

SCHELLENBERG, J. L. "The hiddenness argument revisited (II)." Religious Studies 41, no. 3 (August 3, 2005): 287–303. http://dx.doi.org/10.1017/s0034412505007791.

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In this second of two essays responding to critical discussion of my Divine Hiddenness and Human Reason, I show how an ‘accommodationist’ strategy can be used to defuse objections that were not exposed as irrelevant by the first essay. This strategy involves showing that the dominant concern of reasons for divine withdrawal can be met or accommodated within the framework of divine–human relationship envisaged by the hiddenness argument. I conclude that critical discussion leaves the argument very much alive and kicking, and indeed strengthened as it moves into its second decade of life.

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30

SCHELLENBERG, J. L. "Response to Tucker on hiddenness." Religious Studies 44, no. 3 (August 4, 2008): 289–93. http://dx.doi.org/10.1017/s0034412508009517.

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AbstractChris Tucker's paper on the hiddenness argument seeks to turn aside a way of defending the latter which he calls the value argument. But the value argument can withstand Tucker's criticisms. In any case, an alternative argument capable of doing the same job is suggested by his own emphasis on free will.

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31

DUMSDAY, TRAVIS. "Divine hiddenness as divine mercy." Religious Studies 48, no. 2 (October 24, 2011): 183–98. http://dx.doi.org/10.1017/s0034412511000199.

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AbstractIf God exists, why isn't His existence more apparent? In recent analytic philosophy this longstanding question has been developed into an argument for atheism typically referred to as the ‘problem of divine hiddenness’. My goal here is to put forward a new reply. The basic idea is that there is some reason to think that for many of us, our moral conduct would not improve even if God's existence were not subject to doubt. However, immoral conduct in such a state of affairs would be even more immoral, and hence justly subject to greater punishment, than it is in a state of affairs in which God's existence is subject to doubt. As such, God mercifully remains ‘hidden’ in order to limit our moral culpability.

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32

CUNEO, TERENCE. "Another look at divine hiddenness." Religious Studies 49, no. 2 (April 3, 2013): 151–64. http://dx.doi.org/10.1017/s0034412513000048.

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AbstractIn his fine book The Wisdom to Doubt, J. L. Schellenberg builds a case for religious scepticism by advancing a version of the Hiddenness Argument. This argument rests on the claim that God could not love, in an admirable way, those who seek God while also remaining hidden from them. In this article, I distinguish two arguments for this claim. Neither argument succeeds, I contend, as each rests on an unsatisfactory understanding of the nature of admirable love, whether human or divine.

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33

DUMSDAY, TRAVIS. "Divine hiddenness and special revelation." Religious Studies 51, no. 2 (September 12, 2014): 241–59. http://dx.doi.org/10.1017/s0034412514000316.

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AbstractNext to the problem of evil, the problem of divine hiddenness is the most prominent single argument for atheism in the current literature. Most advocates of the problem target what can be termed ‘generic theism’, theism abstracted from any particular religious tradition. Correspondingly most replies are made from the perspective of generic theism. While understandable, this common structure to the dialectic can obscure possible replies centred on the doctrinal resources of particular religions. I argue here that Christian soteriology provides a good reason why God might refrain from making His existence rationally indubitable to all.

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34

Matheson, Jon. "Religious Disagreement and Divine Hiddenness." Philosophia Christi 20, no. 1 (2018): 215–25. http://dx.doi.org/10.5840/pc201820121.

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35

Howard-Snyder, Daniel. "The Argument from Divine Hiddenness." Canadian Journal of Philosophy 26, no. 3 (September 1996): 433–53. http://dx.doi.org/10.1080/00455091.1996.10717461.

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Do we rightly expect a perfectly loving God to bring it about that, right now, we reasonably believe that He exists? It seems so. For love at its best desires the well-being of the beloved, not from a distance, but up close, explicitly participating in her life in a personal fashion, allowing her to draw from that relationship what she may need to flourish. But why suppose that we would be significantly better off were God to engage in an explicit, personal relationship with us? Well, first, there would be broadly moral benefits. We would be able to draw on the resources of that relationship to overcome seemingly ever present flaws in our character. And we would be more likely to emulate the self-giving love with which we were loved. So loved, we would be more likely to flourish as human beings. Second, there would be experiential benefits. We would be, for example, more likely to experience peace and joy stemming from the strong conviction that we were properly related to our Maker, security in suffering knowing that, ultimately, all shall be well, and there would be the sheer pleasure of God's loving presence.

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36

Lovering, Robert P. "Divine hiddenness and inculpable ignorance." International Journal for Philosophy of Religion 56, no. 2-3 (December 2004): 89–107. http://dx.doi.org/10.1007/s11153-005-1276-z.

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37

Dumsday, Travis. "Divine hiddenness and creaturely resentment." International Journal for Philosophy of Religion 72, no. 1 (March 1, 2012): 41–51. http://dx.doi.org/10.1007/s11153-012-9338-5.

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38

Butakov, Pavel. "DIVINE HIDDENNESS AND HUMAN CONSCIOUSNESS." Respublica literaria, RL. 2021. vol. 2. no. 3 (September 15, 2021): 20–31. http://dx.doi.org/10.47850/rl.2021.2.3.20-31.

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The paper offers a new strategy for refuting the atheistic hiddenness argument. For that, the argument is modified on the account of the actual epistemic situation in our world. As a result, the success of the modified argument hinges on the truth of the supposition that divine-human loving relationship depends on whether the human had a convincing religious experience of the divine presence and whether the human possesses the capability to recognize this experience as their participation in the relationship with God. This supposition, however, is shown to be unfounded. Moreover, this supposition entails that many people who lack the necessary cognitive abilities to be conscious of their relationship with God are thus unfit for this relationship, which disagrees with the idea of all-encompassing divine love. A successful rebuttal of this supposition results in a refutation of the hiddenness argument.

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39

Moser, Paul K. "Experiential Dissonance and Divine Hiddenness." Roczniki Filozoficzne 69, no. 3 (September 24, 2021): 29–42. http://dx.doi.org/10.18290/rf21693-2.

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Our expectations for human experience of God can obscure the reality and the presence of such experience for us. They can lead us to look in the wrong places for God’s presence, and they can lead us not to look at all. This article counters the threat of misleading expectations regarding God, while acknowledging a role for diving hiding from humans on occasion. It contends that, given God’s perfect moral character, we should expect typical human experience of God to have moral dissonance, that is, experiential conflict in morally relevant ways. We shall see the evidential or cognitive importance of how humans respond to such dissonance. Our failing to respond cooperatively with God can result either in our obscuring evidence of divine reality or in God’s hiding divine self-manifestation for redemptive purposes aimed at our benefit.

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40

Dougherty, Trent. "Reflections on the Deep Connection Between Problems of Evil and Problems of Divine Hiddenness." European Journal for Philosophy of Religion 8, no. 4 (December 22, 2016): 65–84. http://dx.doi.org/10.24204/ejpr.v8i4.1756.

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In the literature on the subject, it is common to understand the problem of divine hiddenness and the problem of evil as distinct problems. Schellenberg (1993, 2010) and van Inwagen (2002) are representative. Such a sharp distinction is not so obvious to me. In this essay, I explore the relationship between the problem(s) of evil and the problem(s) of divine hiddenness.

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41

Dobrzeniecki, Marek, and Derek King. "The Theology of Hiddenness: J. L. Schellenberg, Divine Hiddenness, and the Role of Theology." Roczniki Filozoficzne 69, no. 3 (September 24, 2021): 105–22. http://dx.doi.org/10.18290/rf21693-7.

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The paper explores Pascal’s idea according to which the teachings of the Church assume the hiddenness of God, and, hence, there is nothing surprising in the fact of the occurrence of nonresistant nonbelief. In order to show it the paper invokes the doctrines of the Incarnation, the Church as the Body of Christ, and the Original Sin. The first one indicates that there could be greater than nonbelief obstacle in forming interpersonal bonds with God, namely the ontological chasm between him and human persons. The assumption of the human nature by the Son of God could be seen as a cure for this problem. The doctrine of the Church shows it as an end in itself, and in order for the Church to have meaning and to exist there has to be nonbelief in the world. Finally, the dogma of the Original Sin shows that there is no category of purely nonresistant nonbelief. The paper also addresses Schellenberg’s “accommodationist strategy” from the perspective of the Christian theology and in the last part it investigates what should be the influence of the fact of the hiddenness on theology’s take on the divine revelation.

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42

Guillon, Jean-Baptiste. "“You Would Not Seek Me If You Had Not Found Me”—Another Pascalian Response to the Problem of Divine Hiddenness." Roczniki Filozoficzne 69, no. 3 (September 24, 2021): 163–214. http://dx.doi.org/10.18290/rf21693-10.

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One version of the Problem of Divine Hiddenness is about people who are looking for God and are distressed about not finding him. Having in mind such distressed God-seekers, Blaise Pascal imagined Jesus telling them the following: “Take comfort; you would not seek me if you had not found me.” This is what I call the Pascalian Conditional of Hiddenness (PCH). In the first part of this paper, I argue that the PCH leads to a new interpretation of Pascal’s own response to the problem, significantly different from Hick’s or Schellenberg’s interpretations of Pascal. In short: for any person who is distressed about not finding God, and who (for this reason) seriously considers the Argument from Hiddenness, the PCH would show that their own distress constitutes evidence that God is in fact not hidden to them (because this desire for God has been instigated in them by God himself). In the second part of the paper, I set aside the exegetical question and try to develop this original strategy as a contemporary response to one version of the Problem of Divine Hiddenness, which I call the “first-person problem.” I argue that the PCH strategy offers a plausibly actual story to respond to the first-person problem. As a result, even if we need to complement the PCH strategy with other more traditional strategies (in order to respond to other versions of the problem), the PCH strategy should plausibly be part of the complete true story about Divine Hiddenness.

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43

POSTON, TED, and TRENT DOUGHERTY. "Divine hiddenness and the nature of belief." Religious Studies 43, no. 2 (April 16, 2007): 183–98. http://dx.doi.org/10.1017/s0034412507008943.

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AbstractIn this paper we argue that attention to the intricacies relating to belief illustrate crucial difficulties with Schellenberg's hiddenness argument. This issue has been only tangentially discussed in the literature to date. Yet we judge this aspect of Schellenberg's argument deeply significant. We claim that focus on the nature of belief manifests a central flaw in the hiddenness argument. Additionally, attention to doxastic subtleties provides important lessons about the nature of faith.

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SCHELLENBERG, J. L. "How to be an atheist and a sceptic too: response to McCreary." Religious Studies 46, no. 2 (April 29, 2010): 227–32. http://dx.doi.org/10.1017/s0034412509990515.

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AbstractMark McCreary has argued that I cannot consistently advance both the hiddenness argument and certain arguments for religious scepticism found in my book The Wisdom to Doubt (WD). This reaction was expected, and in WD I explained its shortsightedness in that context. First, I noted how in Part III of WD, where theism is addressed, my principal aim is not to prove atheism but to show theists that they are not immune from the scepticism defended in Parts I and II. To the success of this aim, McCreary's arguments are not so much as relevant, for a thoroughgoing scepticism embracing even the hiddenness argument is quite compatible with its success. But I also explained how someone convinced that the hiddenness argument does prove atheism escapes the grip of religious scepticism because of that argument's reliance on apparent conceptual truths. McCreary's critique obscures this point but does not defuse it.

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45

Butakov, Pavel. "God and Individual Persons." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 15, no. 2 (2021): 966–77. http://dx.doi.org/10.25205/1995-4328-2021-15-2-966-977.

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The atheistic Hiddenness Argument contains a controversial premise that a perfectly loving God would love every single person. J. L. Schellenberg, the author of the Argument, claims that this premise is necessarily true. However, many ancient theologians would disagree with the truth of this premise. In this paper, I provide evidence of the variety of alternative theological views from antiquity concerning the proper object of perfect divine love. The list of alternatives includes 1) the whole humanity as a collective subject, 2) humanity as a universal, 3) divine image reflected in human beings, 4) the community of the faithful, 5) a chosen people. Based on the disagreement between Schellenberg and the ancient theologians concerning the proper object of perfect divine love, I argue that the aforementioned premise of the hiddenness argument, even if true, is not necessarily true. Therefore, the key premise of the hiddenness argument turns out to be without support, and the Argument turns out to be unsound.

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Speak, Daniel. "Hope and the Hiddenness of God." Philosophers' Magazine, no. 78 (2017): 32–36. http://dx.doi.org/10.5840/tpm20177874.

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Watkins, Eric. "Kant on the Hiddenness of God." Kantian Review 14, no. 1 (March 2009): 81–122. http://dx.doi.org/10.1017/s1369415400001357.

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Kant's sustained reflections on God have received considerable scholarly attention over the years and rightly so. His provocative criticisms of the three traditional theoretical proofs of the existence of God, and his own positive proof for belief in God's existence on moral grounds, have fully deserved the clarification and analysis that has occurred in these discussions. What I want to focus on, however, is the extent to which Kant's position contains resources sufficient to answer a line of questioning about the existence of God that has recently been called the problem of the ‘hiddenness of God’ in contemporary discussions in philosophy of religion. If God exists roughly as the Judeo-Christian philosophical tradition conceives of him, it is puzzling, at least prima facie, why he does not make his existence overwhelmingly obvious to one and all, but rather is hidden from us. For if God is omnipotent, as the tradition maintains, it seems that he would have the power to reveal himself to us and, for that matter, with sufficient clarity that we would be left with no doubt about the matter. And if, as the tradition maintains further, it is important to God that we accept his existence and reject false idols who would pretend to divine status, it would seem that he has a significant reason to reveal himself to us. In short, given that God can make his existence obvious to all, and that doing so would fulfil an important purpose, why does he remain hidden from us?

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CORDRY, BENJAMIN S. "Divine hiddenness and belief de re." Religious Studies 45, no. 1 (December 2, 2008): 1–19. http://dx.doi.org/10.1017/s0034412508009633.

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AbstractIn this paper I argue that Poston and Dougherty's attempt to undermine the problem of divine hiddenness by using the notion of belief de re is problematic at best. They hold that individuals who appear to be unbelievers (because they are de dicto unbelievers) may actually be de re believers. I construct a set of conditions on ascribing belief de re to show that it is prima facie implausible to claim that seemingly inculpable and apparent unbelievers are really de re believers. Thus, while it is indeed possible that a de dicto unbeliever is a de re believer, it is unlikely that this has sufficiently general application to actual individuals to alleviate the problem of divine hiddenness.

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Lougheed, Kirk. "The axiological solution to divine hiddenness." Ratio 31, no. 3 (December 27, 2017): 331–41. http://dx.doi.org/10.1111/rati.12186.

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Dumsday, Travis. "Divine Hiddenness and the Responsibility Argument." Philosophia Christi 12, no. 2 (2010): 357–71. http://dx.doi.org/10.5840/pc201012233.

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