By John Hick
This research takes complete account of the findings of the social and ancient sciences whereas supplying a non secular interpretation of the religions as varied culturally conditioned responses to a transcendent Divine fact. The paintings relies at the author's Gifford Lectures, 1986-7. It treats the primary themes within the philosophy of faith and establishes either a foundation for spiritual confirmation at the present time and a framework for the constructing all over the world inter-faith discussion. John Hick is the writer of many books at the philosophy of faith together with "Problems of non secular Pluralism", "Evil and the God of Love", "Death and everlasting Life", "God and the Universe of Faiths" and "Faith and Knowledge".
'This ebook is a special contribution to the improvement of a box thought of faith. It justifies non secular trust at the foundation of our adventure, specifically non secular event, and issues out the lifestyles of assets in the significant international religions to solve the modern pressing difficulties of spiritual pluralism. The author's new try out is especially worthwhile for all international religions together with Buddhism.' - Professor Masao Abe, Pacific college of faith, California --This textual content refers to an out of print or unavailable version of this title.
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Extra info for An Interpretation of Religion: Human Responses to the Transcendent (2nd Edition)
I accept Alvin Plantinga's correction to my including Calvin at this point (Plantinga 2000, 46). Augustine, De Vera Religione, 36, 67. Thomas Aquinas, Summa contra Gentiles, 1,14, 3. Plantinga is, incidentally, mistaken in thinking (Plantinga 2000, 47) that I allow the negative concepts of the via negativa as applying to the Real. I treat these as 'a way of saying that it lies beyond the range of our positive substantial characterisations' (p. 239). This is not a new idea. We find it in some of the great mystics.
Smart 1981)? All these definitional strategies embody decisions and either reveal or conceal commitments. Each can be, and has been, attacked and defended; and indeed much time and energy has been devoted over the years to the debate between rival definitions of 'religion'. But Wittgenstein's discussion of family-resemblance (or, as they have also been called, cluster) concepts has opened up the possibility that 'religion' is of this rather different kind. He 4 Introduction took the example of games.
For Introduction to the Second Edition xxxvii how can there be unity where there is a plurality of natures and difference of substances. The union of God and man is brought about not by confusion of natures, but by agreement of wills . ' (Butler 1967,114). I think it is safe to say that whilst many Christian mystics have freely used the language of divine-human union, in doing so they have been speaking poetically or metaphorically rather than literally. It is likewise true, I believe, that the unitive language used so freely by some of the Sufis of Islam is to be understood as poetic metaphor, not as literal description.
An Interpretation of Religion: Human Responses to the Transcendent (2nd Edition) by John Hick