The existence of a greater number of divine-human relationships could require God's existence being unclear to many (to some for a time, or unclear to others perpetually).1 This is relevant because divine-human relationships are a great good.
• William Lane Craig: “…for all we know, [ensuring a that a given non-theist becomes a theist] might result in circumstances in which another person would then not come to a saving knowledge of God, so that the overall balance of saved and lost would be worse! For all we know, in a world in which the existence of God were as obvious as the nose on your face, an even smaller percentage of the world’s population would come to know and love Him than in the actual world.” [“Middle Knowledge and Christian Particularism” at ReasonableFaith.org]2, 3
• Philip Vander Elst: “It is difficult to exaggerate the importance and impact of C.S. Lewis. Although he died in 1963, most of his books are still in print and have sold around 200 million copies in more than thirty languages. During the 1998 C.S. Lewis centenary celebrations, the American magazine, Christianity Today, described Lewis as the Aquinas, the Augustine and the Aesop of contemporary evangelism,” [“The Relevance of C.S. Lewis” at BeThinking.org] C.S. Lewis was not always a theist, but through his struggles he not only came to faith, but took up the mantle of apologist, and today has influenced more people (directly and indirectly) to fall in love with Christ and Christianity than perhaps any other author of the modern era. Lewis is an exaggerated example, but several others in virtue of their story or non-theistic background are able to (directly and indirectly) do far more good, not merely for the number of people who believe God exists, but for the number (and quality) of divine-human relationships in the world.
The existence of an everlasting higher quality in a given eventual divine-human relationship could require God's existence being unclear for a time to that individual. For example,…
>• …a way where God is everlastingly appreciated more.1
• …on the basis of reasons which are better for relationship quality.2
• …a way which better fits God's personality (which is inherently good for relationship).3 This is relevant because an everlasting higher quality in a given divine-human relationship is a great good.
The existence of an everlasting higher quality in relationships could require God's existence being unclear (to some for a time, or unclear to others perpetually). This is relevant because an everlasting higher quality in divine-human relationships is a great good.
But so what?
• …even one additional divine-human relationship is worth the cost of any amount of relationship quality in other existing divine-human relationships.(See response1)
A greater total quality in relationships may require some divine hiddennes, for example the quality afforded by allowing persons (as friends) to participate with God in God's work.
>• Travis Dumsday: “To be in positive relationship with God involves engaging in cooperative work aimed at the achievement of common goals. Therefore to be in a positive relationship with God involves such cooperative work.” [“Divine Hiddenness and the Responsibility Argument” Philosophia Christi 12(2)(2010): 364.]
For a distinctly Christian perspective:1, 2
>• John 15:15 -- the slave does not know what his master is doing; but I have called you friends, for all things that I have heard from My Father I have made known to you.
• 1 Corinthians 3:9 -- For we are God’s fellow workers; (cf. Mt 28, the Great Commission)
• Phillipians 2:13 -- for it is God who is at work in you, both to will and to work for His good pleasure.
“1] Being in relationship with God involves working with God to achieving God's ends (which, as friends of God, are also our own freely adopted ends).
2] Since our highest good involves being in relationship with God, and since He loves us, He wants us to cooperate with Him in achieving these ends; and not just any ends, but the highest and most important.
3] Among the most important tasks that could be undertaken in this life is that of introducing people to God, bringing them to a knowledge of His existence and nature, thus enabling them to choose whether or not to enter into a relationship with God. (Important because, as Schellenberg correctly notes, entering into such a relationship is essential to human well-being. In fact, it is our ultimate good. And since the greatest possible benefit that a human being could bestow on another human being would be to help that person achieve her highest good, consequently the greatest possible good that one human being can do for another is to introduce that person to God. God, by allowing us to cooperate with Him in doing so rather than by doing it all by Himself, gives us the tremendous privilege by being able to bestow the highest possible good on another human being that can be given by a human being. God allows us to be benefactors in the highest and most profound way conceivable for us.)
4] Therefore God, out of love for us, allows us to undertake this task with him.
5] But this means that the world must contain at least some temporary nonbelief . . .
6] Therefore God will allow some temporary nonbelief.” [“Divine Hiddenness and the Responsibility Argument” Philosophia Christi 12(2)(2010): 365.]