By Paul Badham (eds.)
John Hick is likely one of the most generally learn and mentioned dwelling writers in glossy theology and the philosophy of faith. This publication deals scholars a one quantity textbook on his idea. Extracts from his writings hide the entire a variety of topics for which Hick has turn into identified: 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 through 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
P. 90. D. Z. Phillips, Death and Immortality (London: Macmillan; New York: StMartin's Press, 1970) p. 49. 3 Religious Faith as Experiencing-as The particular sense or use of the word 'faith' that I am seeking to understand is that which occurs when the religious man, and more specifically the Christian believer, speaks of 'knowing God' and goes on to explain that this is a knowing of God by faith. Or again, when asked how he professes to know that God, as spoken about in Christianity, is real, his answer is 'by faith'.
Another sort, artistically more complex, might be called cases of emergent pattern; for example, those puzzle pictures in which you are presented with what at first seems to be a random and meaningless scattering of lines and dots, but in which as you look at it you come to see, say, a face; or again, as another example, the well-known 'Christ in the snow' picture. And in between there are various other sorts of intermediate cases which we need not however take account of here. We speak of seeing-as when that which is objectively there, in the sense of that which affects the retina, can be consciously perceived in two different ways as having two different characters or natures or meanings or significances; and very often, in these twodimensional instances, we find that the mind switches back and forth between the alternative ways of seeing-as.
Of course, epistemologists will seek to clarify the meaning of religious statements, but, as I have said, this means clarifying what is already there awaiting such clarification. Philosophy is neither for nor against religion: 'it leaves everything as it is'. This fact distinguishes philosophy from apologetics. It is not the task of the philosopher to decide whether there is a God or not, but to ask what it means to affirm or deny the existence of God. 9 I should like to raise some questions about this passage.
A John Hick Reader by Paul Badham (eds.)