This chapter covers contemporary work on disagreement, detailing both the conceptual and normative issues in play in the debates in mainstream analytic epistemology, and how these relate to religious diversity and disagreement. §1 examines several sorts of disagreement, and considers several epistemological issues: in particular, what range of attitudes a body of evidence can support, how to understand higher-order evidence, and who counts as an epistemic “peer”. §2 considers how these questions surface when considering disagreements over religion, including debates over (...) the nature of evidence and truth in religion, epistemic humility, concerns about irrelevant influences and about divine hiddenness, and arguments over exclusivism, inclusivism, and pluralism. Finally, §3 summarizes the contributors’ essays in this volume. (shrink)

Recent epistemology offers an account of what it is to know other persons. Such views hold promise for illuminating several issues in philosophy of religion, and for advancing a distinctive approach to religious epistemology. This paper develops an account of interpersonal knowledge, and clarifies its relation to propositional and qualitative knowledge. I then turn to our knowledge of God and God's knowledge of us, and compare my account of interpersonal knowledge with important work by Eleonore Stump on "Franciscan" knowledge. I (...) examine how interpersonal knowledge may figure in liturgical practice, in diffusing the problem of divine hiddenness, and in motivating a novel understanding of divine love. I also explore the possibility of epistemic injustice arising from dismissal or neglect of our religious testimony to one another, or of divine testimony to humanity, focusing specifically on the import of interpersonal knowledge. (shrink)

Alvin Plantinga’s religious epistemology has been used to respond to many debunking arguments against theistic belief. However, critics have claimed that Plantinga’s religious epistemology conflicts with skeptical theism, a view often used in response to the problem of evil. If they are correct, then a common way of responding to debunking arguments conflicts with a common way of responding to the problem of evil. In this paper, I examine the critics’ claims and argue that they are right. I then present (...) two revised versions of Plantinga’s argument for his religious epistemology. I call the first a 'religion-based argument' and the second an 'intention-based argument'. Both are compatible with skeptical theism, and both can be used to respond to debunking arguments. They apply only to theistic beliefs of actual persons who have what I call 'doxastically valuable relationships' with God – valuable relationships the goods of which entail the belief that God exists. (shrink)

“Divine hiddenness”, as the phrase suggests, refers, most fundamentally, to the hiddenness of God, i.e., the alleged fact that God is hidden, absent, silent. In religious literature, there is a long history of expressions of annoyance, anxiety, and despair over divine hiddenness, so understood. For example, ancient Hebrew texts lament God’s failure to show up in experience or to show proper regard for God’s people or some particular person, and two Christian Gospels portray Jesus, in his cry of dereliction on (...) the cross, as experiencing abandonment by God, whom he regarded as “Abba, Father”, an experience shared by many mystics, saints, and ordinary folk of all theistic traditions, described at its worst as “the dark night of the soul”. Understood in this way, divine hiddenness poses an existential problem for those who have such experiences. -/- However, “divine hiddenness” refers to something else in recent philosophical literature, especially since the publication of J.L. Schellenberg’s landmark book, Divine Hiddenness and Human Reason (1993). In this context, it refers to alleged facts about the absence of belief of God, on the basis of which one might think there is no God. For example, Schellenberg argues that, since there are nonbelievers who are capable of a personal relationship with God and who do not resist it, there is no perfectly loving God, while Stephen Maitzen argues that naturalism better explains the “demographics” of nonbelief than theism and Jason Marsh argues that naturalism better explains “natural nonbelief” than theism. Understood in this way, divine hiddenness constitutes putative evidence for atheism. -/- Although some of the recent philosophical literature addresses the problem understood in the first way (e.g., DeWeese-Boyd 2016; Garcia 2002), this entry focuses on divine hiddenness understood in the second way. The first section discusses the relationships between nonbelief and another source of alleged evidence for atheism: evil. The second section states and defends the argument from nonresistant nonbelief. The third section sketches attempts to explain nonresistant nonbelief from a theistic perspective. The fourth section states other responses to the argument from nonresistant nonbelief. The fifth section discusses the argument from the demographics of nonbelief and the sixth section discusses the argument from natural nonbelief. (shrink)

ABSTRACTIn ‘Theism and Dialetheism’, Cotnoir explores the idea that dialetheism can help with some puzzles about omnipotence in theology. In this note, I delineate another asp...

One of the counterarguments to the hiddenness argument that gains the popularity in the recent years refers to the inconceivability of God. If God is transcendent, state the proponents of the argument, then we do not know if the divine love is expressed in the openness to personal relationships with finite beings, as the first premise of the hiddenness argument claims. They accuse J. L. Schellenberg of shaping the concept of God on the model of modern concepts of person. In (...) response I am indicating at the fact that even though there is a danger of anthropomorphism in Schellenberg’s writings, personalistic theism is bound to accept the first premise of the hiddenness argument. I justify my thesis by referring to the scholastic principle that allows to attribute to God all perfections and by arguing in favour of the thesis that personhood is one of the perfections. (shrink)

Introduction Man’s request for God’s revelation, His visibility, a direct connection to Divine angels or at least, being shown with more experiential evidence by God has been one of man’s historical demands from Divine prophets. Human beings’ great inclination to make idols or choosing totems rises from this very demand for the tangibility and visualization of gods. John Schellenberg, an analytic philosopher, taking inspiration from this historical demand, for the first time in 1993 presented the Divine Hiddenness Argument as a (...) reason for the inexistence of God. According to him, one of the requisites of Divine absolute love is that God is not indifferent to His enlightened, sincere seekers and in case they are unable to find convincing evidence, He would deal responsibly regarding their fate by presenting them with more evidence and prevent their tending towards atheism; however, God failed in this regard and proof of that is the existence of logical unbelievers or agnostics. Therefore, through a deductive argument, one can consider Divine hiddenness as a contradiction to Divine absolute love and ultimately, as proof of the inexistence of God. Summary Schellenberg’s supposition in his argument is the absoluteness of the attribute of God’s love. If one is able to challenge this foundation of his argument in terms of the extent of absoluteness and that Divine absolute love is not absolute in the action aspect, his argument, in order to reach his sought conclusion, would fail. The goal of this study is to respond to the following questions: how is Schellenberg’s approach in understanding the meaning and instance of Divine absolute love? Are Divine essential attributes absolute in the action aspect and in relation to creation? Has Schellenberg paid attention to the distinction between God’s essential and action attributes in presenting his argument? By adopting an analogous view in understanding the attribute of Divine love, Schellenberg has considered Divine love to be an absolute form of human love and he believes their difference to only be quantitative. Accordingly, he believes that since in human love, the perfection of the beloved is the manifestation of responsible behavior and is because of a commitment to the sincere expression of the love of his lover and he too must seek to establish a relationship with his lover; therefore, God must also deal responsibly in regards to His lovers and sincere seekers and by presenting more evidence, seek to establish a relationship with them. Since between the two forms of love – agape and eros – the best state is love without expectations, i.e. agape; Schellenberg considers God’s love to be agape. This is while the necessity of establishing a relationship is not one of the requisites of agape love. Therefore, the lack of establishing a relationship on God’s part with His sincere seekers – even in case of the validity of Schellenberg’s claim – is not a proof of a contradiction in Divine love. It seems Schellenberg has confused the two forms of love to adopt an analogous view. One of the classifications of God’s attributes is the division of His attributes into essential and action attributes. Essential attributes are the sources of the action attributes; God’s action attributes derive from a position of action and in respect to being attached to material existents which form one side of the association, they are bound to temporal and locative conditions; even though in respect to being attached to God who is the other side of the association, they are free of such limits and conditions. It seems that Schellenberg has not paid heed to the receptive limits of existents. Another matter that has caused these attributes to be limited is the simultaneous application of these attributes in regards to existents, which has caused these attributes also to limit each other. However, among Divine action attributes, wisdom – the manifestation of the essential attribute of knowledge – is dominant over His other attributes and is the constrainer and guarantor of God’s absolute perfection. Therefore, one can consider Divine hiddenness to be a manifestation of His wise love and present defenses based on man’s free will - in the two areas of cognition and action – from in. (shrink)