Divine hiddenness argument against God’s existence
https://iep.utm.edu/divine-hiddenness-ar...existence/
INTRO: The “Argument from Divine Hiddenness” or the “Hiddenness Argument” refers to a family of arguments for atheism. Broadly speaking, these arguments try to demonstrate that, if God existed, He would (or would likely) make the truth of His existence more obvious to everyone than it is.
Since the truth of God’s existence is not as obvious to everyone as it should be if God existed, proponents of arguments from divine hiddenness conclude that God must not (or probably does not) exist. While there is disagreement about how obvious God would make His existence, all the most prominent arguments from divine hiddenness maintain that God would (or would likely) make Himself obvious enough to everyone that nonbelief (or particular kinds of nonbelief) in God’s existence would not occur (or would not be nearly as common).
While the “argument from divine hiddenness” refers to a family of arguments for atheism, that term is often used interchangeably with the term “problem of divine hiddenness”. But the “problem of divine hiddenness” may refer to a much broader range of concerns than arguments for atheism.
For example, those who want to believe in God’s existence, but who find themselves unable to believe, may experience pain or anxiety because of their lack of belief. This pain or anxiety can be considered an experiential problem of divine hiddenness, even if these nonbelievers never consider their own nonbelief as a piece of evidence against God’s existence. While other problems of divine hiddenness are briefly addressed at the end of this article, the bulk of what follows discusses hiddenness in the context of arguments for atheism... (MORE - details)
Process theism
https://plato.stanford.edu/entries/process-theism/
INTRO: Process theism typically refers to a family of theological ideas originating in, inspired by, or in agreement with the metaphysical orientation of the English philosopher-mathematician Alfred North Whitehead (1861–1947) and the American philosopher-ornithologist Charles Hartshorne (1897–2000). For both Whitehead and Hartshorne, it is an essential attribute of God to be fully involved in and affected by temporal processes.
This idea contrasts neatly with traditional forms of theism that hold God to be or at least conceived as being, in all respects non-temporal (eternal), unchanging (immutable,) and unaffected by the world (impassible). Process theism does not deny that God is in some respects eternal, immutable, and impassible, but it contradicts the classical view by insisting that God is in some respects temporal, mutable, and passible.
The views of Whitehead and Hartshorne should also be distinguished from those that affirm that the divine being, by an act of self-limitation, opens itself to influence from the world. Some neo-Thomists hold this view and a group of Evangelical Christian philosophers, calling themselves “open theists,” promote similar ideas.
These forms of theism were influenced by process theism, but they deny its claim that God is essentially in a give-and-take relationship with the world. Moreover, process theism is a genuinely philosophical theology in the sense that it is not grounded in claims of special insight or revealed truth but in philosophical reflection.
Specifically, process theism is a product of theorizing that takes the categories of becoming, change, and time as foundational for metaphysics. The metaphysical underpinning of process theism is often called process philosophy, a label suggested by the title of Whitehead’s magnum opus, Process and Reality.
In order to bring out this philosophy’s emphasis on relatedness, many scholars follow Bernard Loomer in calling it process-relational philosophy. Whitehead’s preferred expression for his metaphysical viewpoint is “the philosophy of organism.” This article concerns primarily the concept of God in process theism, although we shall conclude with a brief discussion of arguments for the existence of God in process thought... (MORE - details)
https://iep.utm.edu/divine-hiddenness-ar...existence/
INTRO: The “Argument from Divine Hiddenness” or the “Hiddenness Argument” refers to a family of arguments for atheism. Broadly speaking, these arguments try to demonstrate that, if God existed, He would (or would likely) make the truth of His existence more obvious to everyone than it is.
Since the truth of God’s existence is not as obvious to everyone as it should be if God existed, proponents of arguments from divine hiddenness conclude that God must not (or probably does not) exist. While there is disagreement about how obvious God would make His existence, all the most prominent arguments from divine hiddenness maintain that God would (or would likely) make Himself obvious enough to everyone that nonbelief (or particular kinds of nonbelief) in God’s existence would not occur (or would not be nearly as common).
While the “argument from divine hiddenness” refers to a family of arguments for atheism, that term is often used interchangeably with the term “problem of divine hiddenness”. But the “problem of divine hiddenness” may refer to a much broader range of concerns than arguments for atheism.
For example, those who want to believe in God’s existence, but who find themselves unable to believe, may experience pain or anxiety because of their lack of belief. This pain or anxiety can be considered an experiential problem of divine hiddenness, even if these nonbelievers never consider their own nonbelief as a piece of evidence against God’s existence. While other problems of divine hiddenness are briefly addressed at the end of this article, the bulk of what follows discusses hiddenness in the context of arguments for atheism... (MORE - details)
Process theism
https://plato.stanford.edu/entries/process-theism/
INTRO: Process theism typically refers to a family of theological ideas originating in, inspired by, or in agreement with the metaphysical orientation of the English philosopher-mathematician Alfred North Whitehead (1861–1947) and the American philosopher-ornithologist Charles Hartshorne (1897–2000). For both Whitehead and Hartshorne, it is an essential attribute of God to be fully involved in and affected by temporal processes.
This idea contrasts neatly with traditional forms of theism that hold God to be or at least conceived as being, in all respects non-temporal (eternal), unchanging (immutable,) and unaffected by the world (impassible). Process theism does not deny that God is in some respects eternal, immutable, and impassible, but it contradicts the classical view by insisting that God is in some respects temporal, mutable, and passible.
The views of Whitehead and Hartshorne should also be distinguished from those that affirm that the divine being, by an act of self-limitation, opens itself to influence from the world. Some neo-Thomists hold this view and a group of Evangelical Christian philosophers, calling themselves “open theists,” promote similar ideas.
These forms of theism were influenced by process theism, but they deny its claim that God is essentially in a give-and-take relationship with the world. Moreover, process theism is a genuinely philosophical theology in the sense that it is not grounded in claims of special insight or revealed truth but in philosophical reflection.
Specifically, process theism is a product of theorizing that takes the categories of becoming, change, and time as foundational for metaphysics. The metaphysical underpinning of process theism is often called process philosophy, a label suggested by the title of Whitehead’s magnum opus, Process and Reality.
In order to bring out this philosophy’s emphasis on relatedness, many scholars follow Bernard Loomer in calling it process-relational philosophy. Whitehead’s preferred expression for his metaphysical viewpoint is “the philosophy of organism.” This article concerns primarily the concept of God in process theism, although we shall conclude with a brief discussion of arguments for the existence of God in process thought... (MORE - details)