 Affirmative answers to these questions involve reasons for thinking it would be better if they remained nonbelievers, at least for a time, despite their transitions. For example, what if the child never ever exercised any influence over whether she was nonresistant to God? Perhaps, in that case, it would be better—for her, and for God, and for their forthcoming relationship—if she were first to own her good disposition toward God through choices in the face of contrary inclinations, so that, among other things, her loving and obeying God was of her own accord when she came to believe. Or perhaps her non-resistance to God is grounded in improper motives, e.g., fear of punishment, a desire for parental approval or social acceptance, and the like, and so God gives her the opportunity to change her motives so that, upon coming to believe, her love and obedience are more properly motivated (Howard-Snyder 1996a, 2015; cf. Schellenberg 2017a). Or perhaps her moral autonomy, freedom, or moral development would be objectionably thwarted or reduced if God were to bring her to belief at this time (Hick 1966; Murray 2002; Paytas 2017, 2019; Swinburne 1979). Or perhaps, despite her non-resistance, if she came to belief now instead of later, the passion and intensity of her desire for God would be significantly less than it otherwise would be. Or perhaps she is disposed, upon coming to believe now, to think she has arrived at a proper understanding of God, and she would become complacent or relate to God at a superficial level. (Kierkegaard 1844: 28–29, 33–35; cf. Schellenberg 1993: 160ff). Or perhaps certain intellectual temptations would be lost on her if she were to believe now, and so she would not have the opportunity to respond to them virtuously (Butler 1736: part 2, chapter 6; cf. Schellenberg 1993: 168ff). Or perhaps upon coming to believe now, she would be resentful or envious of God’s glory and greatness (Dumsday 2012a). Or what if the university student, despite his forthcoming return to non-resistance, was disposed to relate to God in presumptuous or arrogant ways upon regaining belief, and not with due contrition and humility, both of which are essential to a proper relationship with God? Or what if he was disposed to be significantly less apt to recognize the wretchedness of living life on his own, without God, if he were to regain belief now instead of later? (Pascal 1670, Fragments 234, 378, 427, 446, 449; cf. Schellenberg 1993: 136ff). Or what if God does not bring him to belief because he is ill-disposed to the sort of moral transformation God intends for him, or he’s into having a relationship with God just for the pleasure and titillation of it? (Dumsday 2014b; Moser 2002, 2008b) Or what if God does not bring him to belief because, as a general policy, God permits some people in positions like his to continue in nonbelief in order to increase diverse expressions of religious imagination, creativity, and devotion, or in order to increase opportunities for people to pursue knowledge of important matters together, even knowledge as important as knowledge of God, or in order to promote assisting each other in starting personal relationships with God (Dumsday 2010b; Schellenberg 1993: 181ff; Swinburne 1998); or because, under present circumstances, bringing all non-resistant believers to belief would force the truth of theism on the resistant (Dumsday 2016a)? And there are other explanations offered as well.