Some resistant non-theists, upon coming to belief, would immediately reject loving relationship. [Full article.].
• …many testify that they'd resist
• …many historical examples exist
• Paul Moser (Philosophy professor at Loyola Chicago): “This means that God wants us to love God and thus to treasure God, not just to believe that God exists (see Deuteronomy 6:5; Mark 12:30; James 2:19). The Hebraic God wants all people to enter lovingly into God’s life, in action as well as thought. So production of mere reasonable belief that God exists does not meet God’s higher aim for humans. For our own good, God is after something more profound and more transforming than simple reasonable belief. As all-loving, God will not settle for anything less.” [“Divine Hiddenness Does Not Justify Atheism” (eds) M. L. Peterson, R. J. Vanarragon Contemporary Debates in Philosophy of Religion (Blackwell, 2004), 44.]
• Robert T. Lehe (Philosophy professor at North Central College): “Given the complicated psychology of the process of moving toward religious commitment, it is by no means obvious that the most effective way for God to move a person to desire conversion involves the shortest possible path to belief that God exists.” [“A Response to the Argument from the Reasonableness of Nonbelief,” Faith and Philosophy 21(2) (2004): 163.]
• Travis Dumsday (Philosophy professor at Concordia): “…it is worth recalling something that all parties to the debate grant, namely that God’s aim is supposed to be that of enabling us to have a positive relationship with Him. His aim is not merely to convince us of His reality, but to allow for such a relationship.” [“Divine hiddenness and creaturely resentment” International Journal for Philosophy of Religion 72 (2012): 43.]
Some non-theists would just form a perpetually improper relationship with God. [Full article.] if, in their current state, they suddenly believed and even entered into a kind of relationship with God.
• …the human does not recognize God as Good
• …the human rejects moral transformation
• …the human lacks right desire for God (e.g. praising, praying etc.…
• …just for gifts,
• …religious experiences, or
• …escaping punishment.)
• …the human is jealous of God's power
• …the human considers himself authority in its formation
Some non-theists, if they became theists, would enter proper relationship with God but then abandon it later in life. [Full article.].
• …because of disbelief in God's goodness
• …because of a growing jealousy of God
• …because hatred of God's allowing suffering
• …because of a love of sin
But so what?
• …that short time would be worth it to a loving God.
Plausibly, greater relationship goods ultimately obtain with God's existence being unclear to some non-believers (See: many relationship-goods require, risk, or result in God's existence not being clear to various persons.
• …a greater total number of everlasting relationships
• …a greater total of everlasting quality in relationships
• …a greater total of everlasting quality in the relationship under review
Greater goods around the world ultimately obtain with God's existence being unclear to some non-believers
• …more relationship goods[See above]
• …more justice
• …more mercy
• …more moral knowledge
• …more seeking of God
• …more uncoerced moral choices
God can have relationship with someone just fine even while the person is a non-theist. [Full article.]. This is relevant because the reason God allegedly would prove his existence is in order to allow for relationship—that reason would be gone.
But so what?
• …belief is required for a relationship that is deep and reciprocal.1
The greatest kind of love is Earthly/motherly love.1(Forthcoming) This is relevant because,
• J.L. Schellenberg: “The possibility of some form of personal interaction with the parent will (insofar as she is able to ensure it) always be there. What loving parent would ever willingly allow this possibility to be taken completely away? Parental love will not permit this to occur when it can be prevented.” [“What the Hiddenness of God Reveals,” Divine Hiddenness: New Essays (Cambridge, 2002), 24.]