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The argument from reasonable nonbelief (or the argument from divine hiddenness) was first elaborated in J. L. Schellenberg's 1993 book Divine Hiddenness and Human Reason. This argument says that if God existed (and was perfectly good and loving) every reasonable person would have been brought to believe in God; however, there are reasonable ...
Schellenberg's first book, Divine Hiddenness and Human Reason (Cornell University Press, 1993), developed the argument from divine hiddenness (or hiddenness argument) against the existence of a God. Discussion of Schellenberg's argument continues today, in academic journals, anthologies, and other books, as well as online. [5]
Protestant reformer Martin Luther unfolded his views on the concepts of Deus absconditus and Deus revelatus in his theological treatise De Servo Arbitrio (1525). Deus revelatus (Latin: "revealed God") refers to the Christian theological concept coined by Martin Luther which affirms that the ultimate self-revelation of God relies on his hiddenness.
There are two key varieties of the argument. The argument from reasonable nonbelief (or the argument from divine hiddenness) was first elaborated in J. L. Schellenberg's 1993 book Divine Hiddenness and Human Reason. This argument says that if God existed (and was perfectly good and loving) every reasonable person would have been brought to ...
Protestant reformer Martin Luther unfolded his views on the concepts of Deus absconditus and Deus revelatus in his theological treatise De Servo Arbitrio (1525). Deus absconditus (Latin: "hidden God") refers to the Christian theological concept of the fundamental unknowability of the essence of God.
The argument is extended to 'all the organized parts of the works of nature'. Paley considers whether chance alone could explain these, and concludes not. Chapter VI. The Argument cumulative No argument, writes Paley, other than 'the necessity of an intelligent Creator', can explain the eye (or any other elaborate living structure). Chapter VII.
Classical theism is characterized by a set of core attributes that define God as absolute, perfect, and transcendent. These attributes include divine simplicity, aseity, immutability, eternality, omnipotence, omniscience, and omnibenevolence, each of which has been developed and refined through centuries of philosophical and theological discourse.
This counter-argument has been questioned by Gettings, [17] who agrees that the axioms might be questioned, but disagrees that Oppy's particular counter-example can be shown from Gödel's axioms. Religious scholar Fr. Robert J. Spitzer accepted Gödel's proof, calling it "an improvement over the Anselmian Ontological Argument (which does not ...