By Paul Badham (eds.)
John Hick is without doubt one of the most generally learn and mentioned residing writers in smooth theology and the philosophy of faith. This publication bargains scholars a one quantity textbook on his inspiration. Extracts from his writings hide the entire a variety of subject matters for which Hick has turn into recognized: religion and data, Philosophy of faith, Evil and the God of affection, demise and everlasting lifestyles, the parable of God Incarnate, and difficulties of spiritual Pluralism. The extracts are preceded by way of an introductory essay by means of Paul Badham on John Hick's philosophical theology, and at the integrity of his existence and thought.
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Extra resources for A John Hick Reader
God's love enfolds sinners as well as saints, ordinary struggling and failing mortals as well as spiritual giants. For very many ordinary people God's loving purpose is manifestly not brought to completion in a world in which the majority of the human beings who have ever been born have died in infancy; and in which the majority of those who have survived to adulthood have lived in poverty, undernourishment and ill-health, in slavery or oppression and lack of freedom, and without any possibility of being enlarged by the emotional and intellectual riches opened up by literature and the arts, science and philosophy.
Hosea did not infer Yahveh's mercy; second Isaiah did not infer his universal sovereignty; Jeremiah did not infer his holy righteousness - rather they were conscious of the Eternal as acting towards them, and towards their nation, in his mercy, in his holy righteousness, in his absolute sovereignty. They were, in other words, experiencing-as. Again, in the New Testament, the primary instance of f-llth, the rock on which Christianity is based, consisted in seeing Jesus as the Christ. This was the faith of the disciples, epitomised in Peter's confession at Caesarea Philippi, whereby their experience of following Jesus was also an experience of being in the presence of God's personal purpose and claim and love.
But- if I may raise a possible objection- is it not the case that 'He recognises x' entails that the thing recognised is indeed x, while 'He is experiencing a as x' does not entail that a is indeed x: anc~ must we not therefore acknowledge a distinction between recognising and experiencing-as? As a matter of the ordinary use of these words the objection is, I think, in order. But what it indicates is that we lack a term to cover both recognition and misrecognition. We are accordingly driven to use 'recognition' generically, as 'knowledge' in 'theory of knowledge' is used to cover error as well as knowledge, or as 'morality' in 'theory of morality' is used to cover immorality also.