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By John Hick

This research takes complete account of the findings of the social and historic sciences whereas supplying a non secular interpretation of the religions as various culturally conditioned responses to a transcendent Divine truth. The paintings relies at the author's Gifford Lectures, 1986-7. It treats the valuable subject matters within the philosophy of faith and establishes either a foundation for non secular confirmation this present day and a framework for the constructing around the world inter-faith discussion. John Hick is the writer of many books at the philosophy of faith together with "Problems of spiritual Pluralism", "Evil and the God of Love", "Death and everlasting Life", "God and the Universe of Faiths" and "Faith and Knowledge".

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'This e-book is a different contribution to the advance of a box concept of faith. It justifies non secular trust at the foundation of our adventure, specially non secular adventure, and issues out the lifestyles of assets in the significant international religions to unravel the modern pressing difficulties of spiritual pluralism. The author's new try is especially worthy for all international religions together with Buddhism.' - Professor Masao Abe, Pacific tuition of faith, California --This textual content refers to an out of print or unavailable version of this title.

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Additional info for An Interpretation of Religion: Human Responses to the Transcendent (2nd Edition)

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In moments of individual prayer and communal worship there is often, or at least sometimes, an experience of being in the presence of God and of being in an I-Thou (or We-Thou) relationship with God. , creator of everything other than oneself - that the developed monotheistic theologies have come to ascribe to them. For it is not possible to experience that an encountered being has infinite dimensions - xxx Introduction to the Second Edition infinite power, infinite knowledge, etc. The omni- qualities are the result of philosophical thinking congealed into religious dogma.

2 For it is evident that in some ninety-nine per cent of cases the religion which an individual professes and to which he or she adheres depends upon the accidents of birth. Someone born to Buddhist parents in Thailand is very likely to be a Buddhist, someone born to Muslim parents in Saudi Arabia to be a Muslim, someone born to Christian parents in Mexico to be a Christian, and so on. There are of course conversions from one faith to another, but in the case of the great world religions these are peripheral to the massive transmission of each from one generation to the next within its own population.

But I am in agreement with Louis Dupres when he says, as regards unitive mysticism in this life, that 'such a total elimination of personal consciousness remains an asymptotic ideal never to be reached but to be approached ever more closely' (Dupres 1987, 248). I therefore do not think that the pluralist hypothesis is incompatible with the reports of unitive mysticism when we take into account their characteristically poetic language and the logical problem of claiming a personal memory of a state beyond individual personal existence.

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