 Swinburne thinks that natural theological arguments make God’s existence at least as probable as his non-existence, and that a priori reasoning about God leads to the conclusion that a revelation is to be expected. A God who has made rational creatures would want to interact with them, and for this to be possible, they would need to know more about God’s nature and character than what is naturally accessible to them. Furthermore, it would be good for humans to receive moral enlightenment from God, and encouragement to live morally good lives. Since God is good, these considerations make a revelation likely. Moreover, Swinburne argues that a good God would have reason to become incarnate in order to atone for sin and to identify with our suffering. If this is to be effectual, a revelation that tells us about the incarnation and atonement is necessary. It is also to be expected that a divine revelation would not come with overwhelming evidence in its favor but require some searching activity on the part of humans. This would encourage human cooperation and co-responsibility and strengthen desire for the goal of salvation. Since a revelation would have to be translated between different cultures and across time, there must also be included in the revelation some means of continuing guidance—a church that can ensure that interpretations and translations are correct (Swinburne 2007: 103–104. For a more fully developed perspective on the ecclesial mediation of revelation, see Levering 2014).