This investigation takes full account of the findings of the social and historical sciences while offering a religious interpretation of the religions as different culturally conditioned responses to a transcendent Divine Reality.

In this cross-cultural, interdisciplinary study, John Hick draws upon major world religions, as well as biology, psychology, parapsychology, anthropology, and ...

Analyzes the attitudes of Christians toward other religions and examines how the major religions of the world establish a relationship with God.

Many of us today are all too willing to accept a humanist and scientific account of the universe which considers human existence as a fleeting accident. The triumph of John Hick’s gripping work is his exposure of the radical insufficiency of this view. Drawing on mystical and religious traditions ancient and modern, and spiritual thinkers as diverse as Julian of Norwich and Mahatma Ghandi, he has produced a tightly argued and thoroughly readable case for a bigger, more complete, picture of (...) reality in which a fifth, spiritual dimension, plays a central role. ‘Essential reading for anyone concerned with spirituality in the modern world’ Professor Keith Ward, University of Oxford Erudite, provocative and deeply moving, Hick’s persuasive narrative will prompt all curious readers to re-examine their own spiritual horizons.‘This stimulating book opens up many fundamental issues that must concern everyone. It deserves to be widely read. ‘ Expository Times ‘Learned, lucid and engaging, easy to read and easy to applaud for its sheer clarity of style and its breadth of interest, even when one disagrees with it!’ Anvil. (shrink)

This is a collection of John Hick's essays on the understanding of the world's religions as different human responses to the same ultimate transcendent reality. Hicks is in dialogue with contemporary philosophers (some of whom contribute new responses); with Evangelicals; with the Vatican and other both Catholic and Protestant theologians. The book is alive with current argument for all interested in contemporary philosophy of religion and theology.

Hick addresses many of the major issues posing challenges to contemporary Christian belief, and offers his much-debated proposal for a Copernican revolution in our understanding of Christianity and the wider religious life of humanity.

This is the first major response to the new challenge of neuroscience to religion. There have been limited responses from a purely Christian point of view, but this takes account of eastern as well as western forms of religious experience. It challenges the prevailing naturalistic assumption of our culture, including the idea that the mind is either identical with or a temporary by-product of brain activity. It also discusses religion as institutions and religion as inner experience of the Transcendent, and (...) suggests a form of spirituality for today. (shrink)

Within each of the major world religions a distinction is drawn between the ultimate ineffable Godhead or Absolute and the immediate object of worship or focus of religious meditation. I examine the notion of ineffability, or transcategoriality, in the influential Christian mystic Pseudo-Dionysius, who reconciles the divine ineffability with the authority of the Bible by holding that the biblical language is metaphorical, its function being to draw us towards the Godhead. If we extend this principle to other faiths we have (...) gone half way towards making the global history of religions intelligible. The other half consists in a recognition of the different human conceptualities and spiritual practices that give concrete form to the divine reality within religious experience. However, William Rowe, and Christopher Insole, have criticized this use of ineffability, and their arguments are responded to here. (shrink)

A critique of responses to the problem posed to Christian philosophy by the fact of religious plurality by Alvin Plantinga, Peter van lnwagen, and George Mavrodes in the recent Festschrift dedicated to William Alston, and of Alston’s own response to the challenge of religious diversity to his epistemology of religion. His argument that religious experience is a generally reliable basis for belief-formation is by implication transformed by his response to this problem into the principle that Christianity constitutes the sole exception (...) to the general rule that religious experience is an unreliable basis for belief-formation, thus undermining his central thesis. Plantinga’s and van Inwagen’s defenses of the logical and moral permissability of Christian exclusivism fail to address the problem posed by the existence of other equally well-based religious belief-systems with equally valuable fruits in human life. Mavrodes’ discussion of polytheism, and his clarifying questions about religious pluralism, are also discussed. (shrink)

In this paper I discuss critically Richard Swinburne’s concept of God, which I find to be incoherent, and his understanding of Christianity, which I find to be based on a precritical use of the New Testament.

Let us approach the problems of religious pluralism through the claims of the different traditions to offer salvation-generically, the transformation of human existence from self-centeredness to Reality-centeredness. This approach leads to a recognition of the great world faiths as spheres of salvation; and so far as we can tell, more or less equally so. Their different truth-claims express (a) their differing perceptions, through different religio-cultural ‘lenses,’ of the one ultimate divine Reality; (b) their different answers to the boundary questions of (...) origin and destiny, true answers to which are however not necessary for salvation, and (c) their different historical memories. (shrink)

In this book a leading philosopher of religion offers fresh insights into some of the disputed religious questions of our time.

To define and explore contemporary philosophical critiques of Christian belief is the purpose of this book, which arises out of a conference held at Princeton Theological Seminary. In a frank and extensive confrontation, outstanding philosophers and theologians met to search for greater clarity on some important issues in the philosophy of religion. The book contains the papers written for the conference, the prepared criticism, and excerpts from the debates. The discussions revolved around the experiential grounds of religious belief; the question (...) as to what conclusions may legitimately be drawn from religious experience; the "emptiness" or otherwise of Christian belief and ethic in the modern world; the Freudian explanation of faith; and the Barthian defense of Christianity. (shrink)

Available as a single volume or as part of the 10 volume set Supreme Court in American Society.

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’. Our question is: what does ‘faith’ mean in these contexts? And (...) what I should like to be able to do is to make a descriptive analysis that could be acceptable to both believers and non-believers. A Christian and an atheist or agnostic should equally be able to say, Yes, that is what, phenomenologically, faith is – though they would of course then go on to say radically different things about its value. (shrink)

From Yorkshire schoolboy to philosopher and theologian of International renown, John Hick tells his life story in this warm and absorbing autobiography. Painting a vivid picture of Twentieth-century soceity, from 1950s America to racial tensions in England and in apartheid-era South Africa, he recounts the events that have shaped his life, including his early conversion to evangelical Christianity, his role as a conscientious objector in the Second World War, and his gradual often controversial- move towards a religious pluralism embracing all (...) the world faiths. This thoughtful reflection on the changing face of religion and insight into one man's spiritual and intellectual journey will appeal to any concerned with the great human questions, from belief in the Transcendent, to the role of faith, and the nature of death and beyond. (shrink)

This a response to D. Z. Phillips's stringent critique of theodicies, including that suggested by myself. I offer counters to his array of arguments, and point to what I see as a fundamental flaw in his philosophy of religion. He appealed to religious language as used by ordinary religious persons. But his account of the meaning of this language was not that of the ordinary religious believer. He thus claimed, by implication, to know better than they did what they really (...) meant. I conclude that he was a non-realist concerning both religious language and the reality of God. (shrink)

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’. Our question is: what does ‘faith’ mean in these contexts? And (...) what I should like to be able to do is to make a descriptive analysis that could be acceptable to both believers and non-believers. A Christian and an atheist or agnostic should equally be able to say, Yes, that is what, phenomenologically, faith is – though they would of course then go on to say radically different things about its value. (shrink)

Explores the challenges to Christian theology contained in the traditional problems of pain, suffering, and wickedness and the conflicting claims of different religions. Bibliogs.

The world in which we find ourselves is religiously ambiguous. It is possible for different people to experience it both religiously and non-religiously; and to hold beliefs which arise from and feed into each of these ways of experiencing. A religious man may report that in moments of prayer he is conscious of existing in the unseen presence of God, and is aware - sometimes at least - that his whole life and the entire history of the world is taking (...) place within the ambience of the divine purpose. But on the other hand the majority of people in our modern world do not participate in that form of experience and are instead conscious of their own and others' lives as purely natural phenomena, so that their own experience leads them at least implicitly to reject the idea of a transcendent divine presence and purpose. If they are philosophically minded, they may well think that the believer's talk is the expression of what Richard Hare has called a blik , a way of feeling and thinking about the world which expresses itself in pseudo-assertions, pseudo because they are neither verifiable nor falsifiable and are therefore factually empty. 1 The religious man speaks of God as a living reality in whose presence we are, and of a divine purpose which gives ultimate meaning to our lives. But is not the world the same whether or not we suppose it to exist in God's presence; and is not the course of history the same whether or not we describe it as fulfilling God's purposes? Is not the religious description thus merely a gratuitous embellishment, a logical fifth wheel, an optional language-game which may assuage some psychological need of the speaker but which involves no claims of substance concerning the objective nature or structure of the universe? Must not the central religious use of language then be accounted a non-cognitive use, whose function is not to assert alleged facts but to express a speaker's, or a community of speakers', emotions within the framework of a factually contentless blik , ‘slant’, or ‘onlook’? (shrink)

This paper is a reply to D'Costa's article ("Religious Studies," 32, pp. 223-32) in which he argues that there is no such position as religious pluralism because in distinguishing between, e.g., Christianity or Buddhism, and Nazism or the Jim Jones cult, a criterion is involved and to use a criterion is a form of exclusivism. In reply I point out that this sense of 'exclusivism', as consisting in the use of criteria, is self-destructive; that the pluralistic hypothesis, as a meta-theory (...) about the religions, has a different logical status from the creeds of the historical religions; and I also show the origin of the ethnical criterion used by the religious pluralist who stands within one or other of the great world faiths. (shrink)

This a response to D. Z. Phillips's stringent critique of theodicies, including that suggested by myself. I offer counters to his array of arguments, and point to what I see as a fundamental flaw in his philosophy of religion. He appealed to religious language as used by ordinary religious persons. But his account of the meaning of this language was not that of the ordinary religious believer. He thus claimed, by implication, to know better than they did what they really (...) meant. I conclude that he was a non-realist concerning both religious language and the reality of God. (shrink)

This short book is a lively dialogue between a religious believer and a skeptic. It covers all the main issues including different ideas of God, the good and bad in religion, religious experience and neuroscience, pain and suffering, death and life after death, and includes interesting autobiographical revelations.

A fascinating collection of essays by leading scholars in the field engage with the idea of religious pluralism mooted by John Hick to offer incisive insights on religious pluralism and related themes and to address practical aspects such as interreligious spirituality and worship in a multi-faith context.

This article outlines a religious interpretation of the fact that there is a plurality of religious traditions each of which seems to be, more or less equally, a context of salvific human transformation. the theory hinges upon the distinction between the ultimate divine reality as it is in itself and that reality as humanly conceived, experienced, and responded to in a variety of ways, the differences between which arise from human cultural differences.

The principal philosophical arguments on the existence of God are brought together here. From the ancient Greeks and Anselm to the present-day and Bertrand Russell, both sides are represented. First come the contributions of Western philosophers to the five arguments traditionally used to prove that God exists; then come the basic challenges to the them; and finally the recent writings that proble what it means to assert that God exists.