By John Hick
This research takes complete account of the findings of the social and old sciences whereas providing a spiritual interpretation of the religions as various culturally conditioned responses to a transcendent Divine truth. The paintings is predicated at the author's Gifford Lectures, 1986-7. It treats the significant issues within the philosophy of faith and establishes either a foundation for spiritual 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 ebook is a different contribution to the improvement of a box idea of faith. It justifies non secular trust at the foundation of our adventure, specially non secular event, and issues out the lifestyles of assets in the significant global religions to unravel the modern pressing difficulties of non secular pluralism. The author's new try out is particularly beneficial 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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Additional resources for An Interpretation of Religion: Human Responses to the Transcendent (2nd Edition)
They prayed for mercy to their local saint or to the Virgin Mary. It was only in the thirteenth century that the understanding of God as gracious and merciful began to return and eventually to supplant xxxii Introduction to the Second Edition for many Christians the previous threatening conception. Again, the image of God in the Hebrew scriptures develops through the centuries from a warrior god leading his people in battle to the universal Lord, blessed be he, of the later scriptures and of rabbinic Judaism.
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.
The mainline Christian concept of God today is that of a God of limitless love, with Jesus as love incarnate. But for several centuries in mediaeval Europe God was imaged and experienced in a quite different way, as a remote and terrifying power to be dreaded. To quote Dennis Nineham in his study of tenth century Christianity in France... In an age which . . had little understanding of secondary causes, the evils that befell society were assumed to be punishment from God; he must indeed be angry with his people, it was felt, if he visited so much suffering upon them.
An Interpretation of Religion: Human Responses to the Transcendent (2nd Edition) by John Hick