By John Hick
This research takes complete account of the findings of the social and historic sciences whereas providing a spiritual 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 crucial themes within the philosophy of faith and establishes either a foundation for non secular confirmation this present day 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 publication is a distinct contribution to the improvement of a box concept of faith. It justifies spiritual trust at the foundation of our event, specifically non secular adventure, and issues out the life of assets in the significant global religions to solve the modern pressing difficulties of non secular pluralism. The author's new try out is especially beneficial for all global 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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Additional info for An Interpretation of Religion: Human Responses to the Transcendent (2nd Edition)
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. e. the humanly known and worshipped God (Eckhart 1981, 200). Again, the great Islamic mystic Al-'Arabi, distinguishing between the essence and the manifestations of God, says, 'The Essence . . is not a divinity . . it is we who make Him a divinity . . Thus He is not known [as Allah] until we are known' (Al-'Arabi 1990, 92).
Accordingly we have to improvise, sometimes using words in stretched senses to cover two or more related ideas - and thereby risking the wrath of those who can see the semantic stretching but not the communicational need which it serves. For example, in the next chapter I shall be referring to the 10 Introduction soteriological character of the great world faiths. 'Soteriological' comes from the Greek soter, saviour, and 'salvation' from the Latin salus, and both have become linked historically with the specifically Christian notion of being saved by the atoning death of Christ from God's righteous judgment upon sinners.
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. He is also rare among critics in proposing what he regards (though I do not) as a way of improving the pluralistic hypothesis. 1 Introduction Everything has been said before, but usually by people who did not know that they were saying it.