steve wrote:
Hitchens is not being very original. The rock opera "Jesus Christ Superstar" raised the same objection, back in 1970. Judas, in his closing song wonders why God did not send Jesus at a more practical time for starting a world movement, a time, for instance, like our own, with mass communication technology. The irony of the objection is that the time and circumstances that God chose have worked out pretty well for Christianity.
I agree that the pragmatic aspects of the gospel have spread far and wide according to God's timetable. However, I think the logic of this objection is more along these lines: "If God is all-loving, why did He not choose a time to reveal Christ when it might lead to less of a rejection of His message?". For instance, we could have videos on YouTube of Jesus healing paralytics or raising the dead... How could anyone doubt that? If God really loves everyone so much, why wouldn't He help those of little faith to overcome their doubts?
This question seems like a good one at surface level, because if God really intended to save as many people as possible (by any means necessary) then it would appear God could have chosen our time to reveal Christ in order to achieve that. But it seems that God has not tried to save all people by
any means necessary. The means He has chosen is by repentance and faith, and He has purposefully chosen to hide Himself (in order to not violate the freedom of choice that people have). The Scriptures I think of are as follows:
One must search with all their heart to find God.
God conceals Things (including Himself), in order that people might attempt to discover Him.
Blaise Pascal once said that God has revealed enough of Himself in order to prove His existence to those who seek Him... But that He has also concealed Himself enough to be unseen by those who don't seek Him.
The reasoning behind this is two-fold. I quote an article from philosophy news.com:
"An adequate explanation for God’s hiddenness must focus on God’s intentions and not his immaterial and transcendent nature. In other words, what is God doing and why does he not do more is grounded in His will. In his book, Pensees, the 17th century philosopher and mathematician Blaise Pascal stated, “We can understand nothing of God’s works unless we accept the principle that he wished to blind some and enlighten others.” Thomas Morris points out Pascal’s statement in his book, Making Sense of It All and comments, “Now, it must be admitted that on first reading, this is truly a hard saying. Why would a loving and just God blind some and enlighten others?” Morris is right. It is a hard and seemingly unfair saying but Pascal and Morris may be on to something here.
Morris proceeds to explain that there is a relationship between the human condition and God’s actions and non-actions and why God may be hidden to some but not to others. When writing about humanity, Pascal emphasized two opposite yet equally important aspects of humanity: man’s greatness and man’s wretchedness. Man has incredible skills and talents to produce amazing works and acts yet man has the capacity to produce and participate in heinous and vile acts. Pascal wrote, “Thus it is not only right but useful for us that God should be partly concealed and partly revealed, since it is equally dangerous for man to know God without knowing his own wretchedness as to know his own wretchedness without knowing God.” The point is that the human condition serves as an explanation as to why God seems to be hidden to some and not to others. It is plausible to think that God produces close encounters or provides clear evidence of Himself to those who are prepared for that encounter or evidences without becoming puffed up with pride and being able to properly handle what is revealed to them. This is commonly referred to as an existential response to hiddenness (and seems appropriate since many of the problems related to hiddenness are existential in nature).
This explanation is certainly something to consider. It seems to provide a plausible explanation for maintaining that the hiddenness of God is what should be expected if theism is true. If this is the case, then the hiddenness of God cannot serve as a disproof for God’s existence".