more specifically about nonresistant nonbelief. The first presentation is often given by commentators as follows, based on Schellenberg's own summing up: Schellenberg has stated that this formulation is misleading, when taken on its own, because it does not make explicit the reason why a perfectly loving God would want to prevent nonbelief. His deepest claim, he says, is "about the connection between love and openness to relationship -- a personal and positively meaningful and explicit sort of relationship of the sort that logically presupposes each party's belief in the other's existence." A later presentation of the argument by Schellenberg, which aims at accessibility for students, includes this element: In an article revisiting the argument ten years after it was originally proposed, Schellenberg observes that criticism has mainly centered around the idea that God would prevent inculpable nonbelief. He asserts that there are relatively few criticisms questioning the existence of inculpable nonbelief, and almost no theistic philosopher objects to the idea that God is perfectly loving. God is perfectly loving Schellenberg says he has not seen any serious objections to this premise by theistic philosophers, but there certainly are other conceptions of God. Daniel Howard-Snyder writes about the possibility of believing in an unsurpassably great personal god that is nevertheless dispassionate towards its creatures. Drawing on the Stoic concept of Eudaimonia, he says one can think of a god more akin to a wise sage than the loving parent that Schellenberg envisions. Theodore Drange, in his attempt to improve the argument (see below), states that there are many theists who do not view God as perfectly loving, and "some Christians think of him as an angry deity bent on punishing people for their sins." Drange concludes that the argument should be put forward only in relation to theists who already accept the first premise and believe in a god who is perfectly loving. Most theists, in fact, do admit that love is a central concept in almost all of the world's religions. God is often directly associated with love, especially with agape. Theologians such as N.T. Wright suggest that our experience of love is itself a proof of God's existence. However, there are a few others (e.g. Brian Davies in the Thomist tradition) who suggest that the modern interpretation of what it means to say God loves human beings is incorrect, and so that God is able to be loving in