This paper examines the relationship between human sin and divine hiddenness, drawing on views that are widely acknowledged within the Reformed tradition. It argues, first, that according to these views there is no inculpable nonbelief, and thus, second, that a crucial premise in the atheistic argument from divine hiddenness is untenable. The overarching question here is: If there is a sensus divinitatis, is it possible to be an inculpable nonbeliever? To answer this question, the cognitive effects of sin on our sensus divinitatis as a faculty of producing basic beliefs about God will be assessed. I conclude that the premise which many find plausible—that there is inculpable nonbelief—is in fact controversial and dubious.

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This paper criticizes one of the premises of Schellenberg’s atheistic argument from divine hiddenness. This premise, which can be considered as the foundation of his proposed argument, is based on a specific interpretation of divine love as eros. In this paper I first categorize several concepts of divine love under two main categories, eros and agape; I then answer some main objections to the ascription of eros to God; and in the last part I show that neither on a reading of divine love as agape nor as eros can Schellenberg’s argument be construed as sound. My aim is to show that even if – contra Nygren for example – we accept that divine love can be interpreted as eros, Schellenberg’s argument still doesn’t work.

In this review, I present eight books recently produced by the Copernicus Center in Kraków. These eight are not their full production, as the website of their publishing venture, http://en.ccpress.pl/, testifies. The Copernicus Center is an interdisciplinary collaboration of philosophers, theologians, scientists, and lawyers. Of these, Michael Heller, cosmologist and mathematician, philosopher and priest, winner of the Templeton Prize in 2008, is the most well-known among readers of Zygon, I assume. This extraordinarily fertile group represents a very coherent program that has deep roots in the intellectual culture of Kraków, as described in a very readable contribution by Bartosz Brożek and Michael Heller in this issue of Zygon: Journal of Religion and Science.A characteristic title in their program is Between Philosophy and Science. The authors analyze in depth philosophical issues informed by science, and scientific developments that are also philosophical in kind. In this volume, Robert Audi clarifies scientific and methodological naturalism, and with such a naturalism the possibility of ontological pluralism. Roman Murawski, Krzysztof Wójtowic, and Bartosz Brożek each consider issues related to the nature of mathematics and logic. Michael Heller and Wojciech P. Grygiel reflect on quantum gravity and ontology at the Planck scale, and Helge Kragh and Bogdan Dembiński consider philosophy of science in historical and Platonic perspective. Wojciech Załuski and Łukasz Kurek focus on the human, with evolutionary anthropology and neurophilosophy, while

If the world has been fine‐tuned for human life, why does that life encompass such calamity and suffering? It seems that in so far as we are impressed by the fine‐tuning intuition that the world has been designed for human life, the problem of natural evil gains in urgency. I propose that observing the world from the anthropic point of view is the source of theists’ challenge which arises from this tension. Dealing with this challenge I suggest perhaps the world is fine‐tuned for God’s telos, which may be His manifestation of love through sentient beings’ pains and emotions.