By John Hick (auth.)
This is a set of John Hick's essays at the realizing of the world's religions as diversified human responses to an identical final transcendent truth. he's in discussion with modern philosophers (some of whom give a contribution new responses); with Evangelicals; with the Vatican and different either Catholic and Protestant theologians.
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Dialogues in the Philosophy of Religion
It is a choice of John Hick's essays at the realizing of the world's religions as varied human responses to a similar final transcendent fact. he's in discussion with modern philosophers (some of whom give a contribution new responses); with Evangelicals; with the Vatican and different either Catholic and Protestant theologians.
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Extra resources for Dialogues in the Philosophy of Religion
Sample text
Corresponding distinctions between experience and theory can indeed be made within them, but not based on experience of the personal divine presence which is central to the monotheisms. So I do not think that Alston’s first response deflects the criticism that it is intended to deflect. He has pointed out, correctly, that his position does not apply to all religious beliefs, but it does still apply to the most central ones. Alston’s second point is that my criticism ‘unduly inflates the role of religious experience in grounding religious beliefs’ (p.
It therefore does not seem to me that Alston has met, or can without a more radical adjustment meet, the challenge of religious diversity to his experience-based apologetic. On the other hand, his central argument that religious experience constitutes a valid basis for beliefformation still seems correct, and indeed (in my view) constitutes the most valuable current contribution to the epistemology of religion. But would this not be a much stronger contribution if the doxastic practices of the other world religions could be seen as further instances of it rather than as contradicting it?
Did Jesus have two consciousnesses? Did he have two wills? Was he, as genuinely human, able to sin? Was he, as genuinely divine, unable to sin? If so, does not the latter annul the former? If he was divinely omnipotent and omniscient, how was he also humanly weak and limited in knowledge? Such questions have never been given agreed answers, and for most Christians the doctrine is accepted as a sacred mystery which we must believe, but must not expect to understand. The traditional doctrine takes the idea of divine incarnation literally.