An Interpretation of Religion: Human Responses to the by John Hick

By John Hick

This research takes complete account of the findings of the social and ancient sciences whereas delivering a non secular interpretation of the religions as assorted culturally conditioned responses to a transcendent Divine truth. The paintings is predicated at the author's Gifford Lectures, 1986-7. It treats the crucial subject matters within the philosophy of faith and establishes either a foundation for non secular confirmation this day and a framework for the constructing world wide 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 booklet is a distinct contribution to the advance of a box concept of faith. It justifies spiritual trust at the foundation of our adventure, specifically spiritual event, and issues out the lifestyles of assets in the significant international religions to solve the modern pressing difficulties of non secular pluralism. The author's new test is especially precious for all international religions together with Buddhism.' - Professor Masao Abe, Pacific university 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)

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Thus the sociobiologist Edward O. Wilson says: The God of monotheistic religions is always male; this strong patriarchal tendency has several cultural sources. Pastoral societies are highly mobile, tightly organized, and often militant, all features that tip the balance toward male authority. It is also significant that herding, the main economic basis, is primarily the responsibility of men. Because the Hebrews were originally a herding people, the Bible describes God as a shepherd and the chosen people as his sheep.

Thus He is not known [as Allah] until we are known' (Al-'Arabi 1990, 92). , Stafford Betty (Betty 1991, lOOf). The term 'serendipity' was introduced into theology in Gordon Kaufman 1993. See Chapter 18 on 'The Ethical Criterion'. I John 4: 8. Micah 6: 8. Sutta Nipata, 144. Bhagavad Gita, 11: 44. For more about this see Hick 1993, The Metaphor of God Incarnate. Others who make this objection include Surin 1989 and 1990, Verkamp 1991, Loughlin 1990. I should make it clear that this is not the main burden of Rose's book, which also contains more important arguments which I have discussed under other headings above.

14. 15. 16. 17. 18. 19. Introduction to the Second Edition experience generally produces false beliefs, with the sole - and arbitrary - exception of Christian religious experience. We have debated this is in Dialogues in the Philosophy of Religion, 2001. 2, trans, ed. Anton Pegis, Basic Writings of Saint Thomas Aquinas (New York: Random House, 1945), vol. 2, p. 1057. D'Costa 1991, 7f. I accept Alvin Plantinga's correction to my including Calvin at this point (Plantinga 2000, 46). Augustine, De Vera Religione, 36, 67.

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