Journal articles: 'John Hick'

1

CHEETHAM, DAVID. "JOHN HICK." Religious Studies 48, no. 3 (2012): 277–79. http://dx.doi.org/10.1017/s0034412512000212.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Badham, Paul. "Book Review: John Hick." Theology 107, no. 837 (2004): 209–10. http://dx.doi.org/10.1177/0040571x0410700310.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

Davis, Stephen T. "John Hick: Remembering and Mourning." European Journal for Philosophy of Religion 4, no. 3 (2012): 251–53. http://dx.doi.org/10.24204/ejpr.v4i3.291.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

Mavrodes, George I. "A Response to John Hick." Faith and Philosophy 14, no. 3 (1997): 289–94. http://dx.doi.org/10.5840/faithphil199714336.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Loughlin, Gerard. "Book Review: Against John Hick." Theology 89, no. 730 (1986): 305–6. http://dx.doi.org/10.1177/0040571x8608900413.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Long, Eugene Thomas. "Remembering John Hick 1922–2012." International Journal for Philosophy of Religion 71, no. 2 (2012): 99–102. http://dx.doi.org/10.1007/s11153-012-9348-3.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Hutasoit, Dora. "SOROTAN ALKITABIAH TERHADAP KONSEP KESELAMATAN MENURUT JOHN HICK." Missio Ecclesiae 6, no. 2 (2017): 128–38. http://dx.doi.org/10.52157/me.v6i2.72.

Full text

Abstract:

Setelah disinggung sekilas-lintas tentang latar belakang Hick, yaitu dari segi biografinya dan revolusi Kopernikusnya yang merupakan titik balik dari paham Ptolomeus; serta setelah menyoroti secara alkitabiah terhadap konsep “keselamatan”nya, maka penulis menyimpulkan sebagai berikut: 1) Hick telah membuang atau meninggalkan landasan yang terpenting dalam Firman Tuhan atau tradisi kekristenan, yaitu dengan menyangkal keabsolutan, keunikan, dan finalitas Kristus. Dengan demikian dia tidak mengakui bahwa keselamatan hanya oleh penebusan Yesus Kristus; 2) Hick telah berusaha dengan kemampuan intelektualnya, melalui revolusi Kopernikusnya, menciptakan suatu teori “keselamatan” yang menurutnya berlaku bagi semua agama; dan 3) Paham/teori keselamatannya Hick tentang transformasi dari self-centeredness kepada reality-centeredness, patut ditolak karena sangat kontradiksi dengan Firman Tuhan (Alkitab).

APA, Harvard, Vancouver, ISO, and other styles

8

Conesa, Francisco. "John HICK, A John Hick Reader, Trinity Press, Philadelphia 1990, 200 pp., 13,5 x 21,5." Scripta Theologica 24, no. 2 (2018): 711–12. http://dx.doi.org/10.15581/006.24.17827.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Eskandian, Abdullah Hosseini, Ghorbanali Karimzadeh Gharamaleki, and Naser Forouhi. "Analysis and Critique of Theodicy of John Hick's Soul Cultivation with a Theological Approach." Pakistan Journal of Medical and Health Sciences 16, no. 1 (2022): 535–42. http://dx.doi.org/10.53350/pjmhs22161535.

Full text

Abstract:

The problem of evil is one of the most important theological cases that has always been the subject of discussion among thinkers with different religions and schools of thought for centuries. John Hick is one of those who in Christian theology sought to defend theism against atheistic suspicions on the basis of evil. Although John Hick was able to dispel many of the atheistic suspicions of the likes of William Rowe and J.L. Mackey in resolving the problem of evil to a large extent,nevertheless, his theodicy faces criticisms and deadlocks that are sometimes at odds with theism. Reviewing and Criticizing John Hick's theology of soul cultivation in addition to introducing us to his lectures on solving the problem of evil, it can also acquaint us with his theodicy deadlocks and the criticisms leveled at them. It can provide a correct and logical defense of theism. In this article, an attempt is made to study and analyze the problem of evil in the theodicy of soul with a descriptive-analytical method and to critique it with a theological approach. Although John Hick was able to dispel some of the suspicions surrounding the problem of evil, the existence of such things as transgression and excessive evil diminishes his theodicy power in defending theism. Keywords: The Problem of Evil, John Hick, Theodicy of Soul Cultivation, Theological Approach

APA, Harvard, Vancouver, ISO, and other styles

10

Cheetham, David. "John Hick, authentic relationships, and hell." Sophia 33, no. 1 (1994): 32–42. http://dx.doi.org/10.1007/bf02772365.

Full text

APA, Harvard, Vancouver, ISO, and other styles

11

Sulistio, Thio Christian. "Teologi Pluralisme Agama John Hick : Sebuah Dialog Kritis dari Perspektif Partikularis." Veritas : Jurnal Teologi dan Pelayanan 2, no. 1 (2001): 51–69. http://dx.doi.org/10.36421/veritas.v2i1.51.

Full text

Abstract:

Salah satu lagu George Harrison, anggota kelompok The Beatles yang terkenal, berjudul “My Sweet Lord.” Salah satu kalimat pada bagian refrainnya berbunyi: “I really want to know you, Lord, but it takes so long.” Kalau kita simak, pada latar belakang lagu ini terdengar paduan suara menyanyikan “Halleluyah.” Jika didengar sepintas lalu, lagu ini memberikan kesan seolah-olah lagu Kristen. Tetapi jangan keliru, karena Halleluyah ini kemudian berubah menjadi “Hare Krishna, Krishna, Krishna,” lalu nama dewa-dewa orang India muncul. Lagu ini menunjukkan ciri khas pemikiran kebanyakan orang pada masa kini. Mereka percaya bahwa agama-agama adalah jalan menuju Allah. Kemajemukan agama adalah fakta yang telah lama kita jumpai. Namun pada masa kini fakta kemajemukan agama bukan hanya sesuatu yang diterima tetapi juga dianggap baik, bahkan perlu dijaga, sebagaimana dikemukakan oleh Lesslie Newbigin: Kita sudah terbiasa mengatakan bahwa kita hidup di dalam masyarakat yang majemuk—bukan hanya masyarakat yang pada kenyataannya majemuk dalam bermacam-macam kebudayaan, agama, dan gaya hidup, tetapi juga majemuk dalam arti bahwa kemajemukan ini dirayakan sebagai perkara yang disepakati dan dihargai. Di sini kita perlu membuat perbedaan antara pluralisme agama sebagai sebuah fakta dan pluralisme agama sebagai suatu ideologi. Pluralisme sebagai suatu ideologi adalah suatu kepercayaan bahwa pluralisme ini didukung serta diinginkan, dan bahwa klaim-klaim normatif yang berbau imperialistik serta bersifat memecah belah perlu dibuang. Salah seorang tokoh pluralisme agama yang cukup terkenal adalah John Hick, yang membangun suatu pluralisme hipotetis yang cukup solid dan komprehensif. Artikel ini adalah sebuah dialog kritis terhadap pandangan Hick, khususnya mengenai metodologi, epistemologi, pandangannya tentang Yang Real (The Real), dan konsep keselamatannya. Sistematika penulisan artikel ini adalah sebagai berikut: Pertama, akan dibahas perjalanan spiritual Hick hingga ia sampai pada teologi pluralisme agamanya, dilanjutkan dengan pemaparan Hick mengenai masalah hubungan antara kekristenan dan agama lain di dalam sejarah agama Kristen. Bagian berikutnya akan mengulas metodologi, epistemologi, Yang Real serta konsep keselamatan menurut Hick. Selanjutnya adalah dialog kritis terhadap metodologi, epistemologi, konsep tentang Yang Real dan konsep keselamatan Hick. Bagian terakhir merupakan pembelaan atas keberatan Hick terhadap pandangan partikularisme.

APA, Harvard, Vancouver, ISO, and other styles

12

Howard-Snyder, Daniel. "John Hick on whether God could be an Infinite Person." Journal of Analytic Theology 4 (May 6, 2016): 171–79. http://dx.doi.org/10.12978/jat.2016-4.030011071417a.

Full text

Abstract:

"Who or what is God?," asks John Hick. A theist might answer: God is an infinite person, or at least an infinite personal being. Hick disagrees: "God cannot be both a person and infinite." Moreover, he says, the distinction between being a person and being a personal being "is a distinction without a difference." Thus, God cannot be an infinite personal being either. In this essay, I assess Hick's reasons for drawing these conclusions.

APA, Harvard, Vancouver, ISO, and other styles

13

MOYAERT, MARIANNE. "WAAROM ERGEREN THEOLOGEN ZICH AAN JOHN HICK?" Bijdragen 71, no. 2 (2010): 159–79. http://dx.doi.org/10.2143/bij.71.2.2051602.

Full text

APA, Harvard, Vancouver, ISO, and other styles

14

Cochinaux, Philippe. "Dieu et les créatures chez John Hick." Revue des sciences philosophiques et théologiques TOME 88, no. 4 (2004): 705. http://dx.doi.org/10.3917/rspt.884.0705.

Full text

APA, Harvard, Vancouver, ISO, and other styles

15

Gray, Frances. "John Hick: A Critical Introduction and Reflection." Ars Disputandi 4, no. 1 (2004): 186–87. http://dx.doi.org/10.1080/15665399.2004.10819840.

Full text

APA, Harvard, Vancouver, ISO, and other styles

16

Eddy, Paul Rhodes. "John Hick: A Critical Introduction and Reflection." Philosophia Christi 8, no. 1 (2006): 172–76. http://dx.doi.org/10.5840/pc20068114.

Full text

APA, Harvard, Vancouver, ISO, and other styles

17

Davis, John Jefferson. "Buddha, the Apostle Paul, and John Hick." Philosophia Christi 14, no. 1 (2012): 145–64. http://dx.doi.org/10.5840/pc201214110.

Full text

APA, Harvard, Vancouver, ISO, and other styles

18

Ban Garcia, Hidalgo. "Pluralisme Agama dan Paradoks Kasih Karunia : Studi Mengenai Pemakaian Kristologi Donald Baillie oleh John Hick ." Veritas : Jurnal Teologi dan Pelayanan 7, no. 2 (2006): 149–64. http://dx.doi.org/10.36421/veritas.v7i2.175.

Full text

Abstract:

Karena kesadaran akan adanya pemikiran religius-pluralis zaman sekarang dan buruknya pemutlakan agama-agama termasuk kekristenan, dan juga karena hasil-hasil studi kritis Perjanjian Baru, John Hick beberapa tahun yang lalu menawarkan sebuah pendekatan atau peninjauan baru terhadap kristologi. ... Dalam mengembangkan pendekatan kristologi yang baru ini, ia memakai pemahaman Donald Baillie mengenai paradoks kasih karunia (paradox of grace) sebagai sebuah pemahaman yang bisa menjelaskan signifikansi Yesus dari segi metafora inkarnasi ilahi. ... Tujuan artikel ini adalah untuk memeriksa pemikiran Baillie yang dipakai oleh Hick sehubungan dengan pemikiran kembali kristologi yang diajukan Hick. Lalu kita ingin melihat apakah memang benar kristologi Baillie tentang paradoks kasih karunia secara logika telah menerabas parameter-parameter Chalcedon, dan akhirnya, mengarah ke posisi religius-pluralis. Untuk mencapai tujuan ini, penulis akan menganalisis pemahaman Hick tentang kristologi Baillie dan bagaimana ia sampai pada pandangannya bahwa Baillie gagal dalam menjelaskan inkarnasi sesuai dengan terminologi Chalcedon dan oleh karena itu membuka kemungkinan-kemungkinan bagi kristologi yang pluralis. Saya juga akan menganalisis kristologi Baillie dalam God was in Christ, kemudian membandingkan dan mengontraskan pemahamannya dengan pemahaman Hick. Kesimpulan penulis adalah bahwa Hick telah keliru memahami pandangan Baillie dan sesungguhnya pandangan Baillie masih berdiri dalam parameter-parameter rumusan Chalcedon dan oleh karena itu tidak bisa dipakai menjadi dasar kristologi yang pluralis. Di sepanjang bahasan, penulis mencoba untuk tetap mengacu pada sudut pandang isu religius pluralis, yang tidak diperhatikan secara langsung dalam studi yang berhubungan dengan kristologi Baillie.

APA, Harvard, Vancouver, ISO, and other styles

19

Scott, Mark. "C. S. Lewis and John Hick: An Interface on Theodicy." Journal of Inklings Studies 4, no. 1 (2014): 19–31. http://dx.doi.org/10.3366/ink.2014.4.1.3.

Full text

Abstract:

In The Problem of Pain (1940), C. S. Lewis explores the problem of evil for a non-specialist, popular audience. In Evil and the God of Love (1966), John Hick examines the same problem for a specialist, scholarly audience. Whereas Lewis writes self-consciously as a lay theologian, Hick writes authoritatively as an academic theologian. In my essay, I analyze the striking parallels between their theodicies and ask: did Lewis influence Hick? If he did, then Lewis shaped scholarly discourse on theodicy while operating completely outside of it. If he did not, then their structural and stylistic intersections illustrate the possibility of dialogue between two distinct modes of theological discourse that fail to stay in conversation long enough to notice their close substantive affinities. Either way, the surprising and widely unnoticed parallels between C. S. Lewis’s ‘megaphone theodicy’ and John Hick’s ‘soul-making theodicy’ demonstrate the common ground between lay and academic theology, and indicates the potential for mutual enrichment, without eliding their distinctive methodologies, contexts, and audiences.

APA, Harvard, Vancouver, ISO, and other styles

20

Himawan, Andreas. "TENTANG PLURALISME RELIGIUS DAN MENGAPA KITA TIDAK MEMPERCAYAINYA." Jurnal Amanat Agung 13, no. 1 (2017): 83–107. http://dx.doi.org/10.47754/jaa.v13i1.37.

Full text

Abstract:

Pluralisme adalah tantangan dalam teologi Kristen di zaman post modern ini. Kemajemukan berdampak pada hubungan antar agama dan sering memunculkan ketegangan di dalamnya. Seorang tokoh pluralis ternama yakni John Hick, memberikan sebuah pandangan mengenai konsep Allah yang sama bagi semuaagama. Being Allah yang disebut “The Real” dianggap adalah konsep ideal bagi seluruh agama untuk menjawab tantangan pluralisme religius yang ada saat ini. Tulisan ini bertujuan untuk membuktikan kesalahan konsep John Hick dalam menanggapi pluralisme religius. Pandangannya jelas tidak tepat dan justrumerusak beberapa doktrin inti dalam kekristenan serta menghilangkan keunikan pengajaran masing-masing agama. Pandangannya ini justru tidak memberi sumbangsih apapun dalam hubungan antar agama. 

APA, Harvard, Vancouver, ISO, and other styles

21

INSOLE, CHRISTOPHER J. "Why John Hick cannot, and should not, stay out of the jam pot." Religious Studies 36, no. 1 (2000): 25–33. http://dx.doi.org/10.1017/s0034412599005041.

Full text

Abstract:

John Hick uses a distinction between the formal and the substantial properties of the Real an sich, the noumenal God. Hick claims that substantial properties, such as ‘being good’ or ‘being personal’, cannot be ascribed to the Real an sich. On the other hand, according to Hick, formal properties – such as ‘being such that none of our concepts apply’ – can be predicated of the Real an sich. I argue, first of all, that many of the properties Hick ascribes to the Real an sich are hard to interpret as anything but substantial, unless we adopt a highly arbitrary substantial/formal distinction. Secondly, I argue that it is never possible to ascribe only formal properties to the Real an sich, since the correct framing and application of formal properties involves a prior knowledge of some substantial properties. I show that the predication of formal properties involves having more knowledge than we need for the application of substantial properties. I conclude that Hick's practice is better than his theory, and that by dispensing with the formal/substantial distinction, he would enable his doctrine of God to stand on more respectable and theological grounds.

APA, Harvard, Vancouver, ISO, and other styles

22

Samosir, Leonardus. "JOHN HICK: ALLAH ADALAH MISTERI, LALU UNTUK APA BERDIALOG?" LOGOS 18, no. 1 (2021): 17–30. http://dx.doi.org/10.54367/logos.v18i1.1174.

Full text

Abstract:

Allah adalah misteri. Dengan dasar ini, John Hick membawa kristianitas untuk merefleksikan ulang pemahaman akan dirinya sendiri, relasinya dengan agama lain, dan menunjukkan perlunya dialog dalam usaha menggapai Allah di dalam hidup.

APA, Harvard, Vancouver, ISO, and other styles

23

Calvani, Carlos E. B. "A Metáfora do Deus Encarnado, de John Hick." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 1, no. 1 (2014): 120. http://dx.doi.org/10.20890/reflexus.v1i1.55.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

D'Costa, Gavin. "The New Missionary: John Hick and Religious Plurality." International Bulletin of Missionary Research 15, no. 2 (1991): 66–69. http://dx.doi.org/10.1177/239693939101500205.

Full text

APA, Harvard, Vancouver, ISO, and other styles

25

Hanson, B. K. "Review: John Hick: A Critical Introduction and Reflection." Journal of the American Academy of Religion 73, no. 1 (2005): 230–33. http://dx.doi.org/10.1093/jaarel/lfi016.

Full text

APA, Harvard, Vancouver, ISO, and other styles

26

Gillis, Chester. "Dialogues in the Philosophy of Religion. John Hick." Journal of Religion 82, no. 4 (2002): 656–57. http://dx.doi.org/10.1086/491202.

Full text

APA, Harvard, Vancouver, ISO, and other styles

27

Springsted, Eric O. "Conditions of Dialogue: John Hick and Simone Weil." Journal of Religion 72, no. 1 (1992): 19–36. http://dx.doi.org/10.1086/488787.

Full text

APA, Harvard, Vancouver, ISO, and other styles

28

Yuliana, Fitri. "Menjawab Tuduhan Inkoherensi dari John Hick terhadap Konsep Dwinatur dalam Doktrin Inkarnasi Ortodoks." Veritas: Jurnal Teologi dan Pelayanan 19, no. 1 (2020): 51–68. http://dx.doi.org/10.36421/veritas.v19i1.344.

Full text

Abstract:

Dalam berbagai tulisannya, John Hick menyatakan bahwa kekristenan harus memikirkan ulang mengenai pernyataan keilahian Yesus sebagai Allah Anak yang berinkarnasi. Dalam pandangannya, dwinatur dalam diri Yesus adalah hal yang tidak dapat dipahami dengan akal sehat karena kedua natur itu saling berkontradiksi. Sebagai jalan keluar, Hick menawarkan konsep mitologisasi yang menyatakan bahwa inkarnasi Yesus sebagai Allah Anak adalah sebuah mitos belaka. Untuk menjawab hal itu, dalam makalah ini, penulis menggunakan pendekatan logika gabungan: relativity thesis (pernyataan relativitas), natural kind concept (konsep ciri alamiah), dan divine preconscious model (model bawah sadar ilahi). Dengan metode relativity thesis, penulis dapat menunjukkan kesalahan logika tuduhan inkoherensi dari Hick terhadap doktrin inkarnasi ortodoks. Sementara itu, pendekatan natural kind concept dapat membuktikan koherensi dari konsep dwinatur yang ada dalam diri Allah Anak sebagai inkarnasi Allah. Divine preconscious model dapat memberikan pijakan logis mengenai kemanunggalan Pribadi Yesus dengan dua natur yang ada di dalam diri-Nya, yang tidak saling berkontradiksi. Dengan gabungan ketiga pendekatan tersebut makalah ini menyajikan argumen yang kuat untuk membuktikan bahwa doktrin inkarnasi ortodoks bersifat koheren. Dengan demikian, kekristenan tidak perlu memberikan artikulasi ulang terhadap doktrin inkarnasi ortodoks dan juga tidak perlu memaknai doktrin tersebut sebagai sebuah mitos. In his writings, John Hick states that Christianity must rethink the claim to the divinity of Jesus as God the Son Incarnate. In his view, the dual-nature in Jesus is something that cannot be understood with common sense because the two natures contradict each other. As a way out, Hick offers the concept of mythologization which states that Jesus' incarnation as God the Son is a myth. To answer that, in this paper, in addition to basing her argument on the biblical statement, the author uses a combined logic approach: relativity thesis, natural kind concept, and divine preconscious model. With the method of relativity thesis, the author can point out the logic errors of incoherent accusations from Hick to the doctrine of the orthodox incarnation. Meanwhile, the natural kind concept approach can prove the coherence of the dual-natures concept that exists in God the Son as an incarnation of God. The Divine preconscious model can provide a logical basis for the unity of the Person of Jesus with the two natures within Him, which do not contradict each other. With the combination of the three approaches, this paper presents a strong argument to prove that the doctrine of the orthodox incarnation is coherent. Thus, Christianity does not need to re-articulate the doctrine of the orthodox incarnation and also do not interpret the doctrine as a myth.

APA, Harvard, Vancouver, ISO, and other styles

29

Pattison, Stephen. "Re-review: Death and Eternal Life By John Hick." Modern Believing 35, no. 2 (1994): 31–35. http://dx.doi.org/10.3828/mb.35.2.31.

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

LOUGHLIN, GERARD. "PREFACING PLURALISM: JOHN HICK AND THE MASTERY OF RELIGION." Modern Theology 7, no. 1 (1990): 29–55. http://dx.doi.org/10.1111/j.1468-0025.1990.tb00234.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

31

Howard-Snyder, Daniel. "Who or What is God, According to John Hick?" Topoi 36, no. 4 (2016): 571–86. http://dx.doi.org/10.1007/s11245-016-9395-y.

Full text

APA, Harvard, Vancouver, ISO, and other styles

32

Ruston, Thomas William. "The John Hick Papers: Religious Pluralism in the Archives." Expository Times 128, no. 1 (2016): 4–19. http://dx.doi.org/10.1177/0014524615621451.

Full text

APA, Harvard, Vancouver, ISO, and other styles

33

Bennett-Hunter, Guy. "“Controversial but Never Ignored”—John Hick and Vito Mancuso." Expository Times 128, no. 1 (2016): 1–3. http://dx.doi.org/10.1177/0014524616652541.

Full text

APA, Harvard, Vancouver, ISO, and other styles

34

ROWE, WILLIAM L. "Religious pluralism." Religious Studies 35, no. 2 (1999): 139–50. http://dx.doi.org/10.1017/s003441259900476x.

Full text

Abstract:

According to religious pluralism, the profound differences among the chief objects of adoration in the great religious traditions are largely due to the different ways in which a single transcendent reality is experienced and conceived in human life. The most prominent developer and defender of religious pluralism in the twentieth century is John Hick. Hick uses the expression ‘the Real’ to designate the transcendent reality ‘authentically experienced’ as the different gods and impersonal absolutes worshipped in the major religious traditions. A central claim Hick makes is that, apart from some purely formal characteristics, the Real is ineffable in that the intrinsic properties making up its nature are beyond the scope of any human concepts. I explore this central claim and argue that it implies the dubious, if not incoherent, view that the Real in itself has neither one of many pairs of contradictory properties.

APA, Harvard, Vancouver, ISO, and other styles

35

Zarepour, Mohammad Saleh. "God, Personhood, and Infinity: Against a Hickian Argument." European Journal for Philosophy of Religion 12, no. 1 (2020): 61. http://dx.doi.org/10.24204/ejpr.v12i1.2987.

Full text

Abstract:

Criticizing Richard Swinburne’s conception of God, John Hick argues that God cannot be personal because infinity and personhood are mutually incompatible. An essential characteristic of a person, Hick claims, is having a boundary which distinguishes that person from other persons. But having a boundary is incompatible with being infinite. Infinite beings are unbounded. Hence God cannot be thought of as an infinite person. In this paper, I argue that the Hickian argument is flawed because boundedness is an equivocal notion: in one sense it is not essential to personhood, and in another sense—which is essential to personhood—it is compatible with being infinite.

APA, Harvard, Vancouver, ISO, and other styles

36

Kim, Jangsaeng. "Theodicy Debate in Anthony Flew, John L. Mackie, John Hick and Alvin Plantinga." Theological Studies 72 (June 30, 2018): 91–118. http://dx.doi.org/10.46334/ts.2018.06.72.91.

Full text

APA, Harvard, Vancouver, ISO, and other styles

37

McCall, Bradford. "The New Frontier of Religion and Science. By John Hick." Heythrop Journal 52, no. 2 (2011): 353–54. http://dx.doi.org/10.1111/j.1468-2265.2011.00646_53.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

38

Lyas, Colin. "Disputed Questions By John Hick Macmillan, 1993, xi+198pp. £35.00." Philosophy 69, no. 268 (1994): 240–42. http://dx.doi.org/10.1017/s0031819100046891.

Full text

APA, Harvard, Vancouver, ISO, and other styles

39

Sakal, Vered. "Realism, Pluralism, and Salvation: Reading Mordecai Kaplan through John Hick." Journal of Jewish Thought and Philosophy 23, no. 1 (2015): 60–74. http://dx.doi.org/10.1163/1477285x-12341260.

Full text

APA, Harvard, Vancouver, ISO, and other styles

40

Nurcholis, Ahmad, Muhammad Ngizzul Muttaqin, and Heri Efendi. "MEETING POINT OF WAHDAT AL-ADYAN AND RELIGIOUS PLURALISM (A Study on the Thought of Ibn 'Arabi and John Hick)." Zawiyah: Jurnal Pemikiran Islam 7, no. 2 (2021): 77. http://dx.doi.org/10.31332/zjpi.v7i2.3168.

Full text

Abstract:

Wahdat al-Adyan promoted by a Sufi figure Ibn ‘Arabi is always associated with religious pluralism developed by Christian religious figure John Hick. The recent understanding of religious pluralism has been assumed to take the legitimacy from Wahdat al-Adyan concept. So it can be understood that the understanding of religious pluralism is a legacy of the Islamic intellectual tradition and teachings. Historically, the concept of Wahdat al-Adyan developed by Ibn ’Arabi then became Wahdat al-Wujud. This concept shows that the concept of God is absolute, while the other is just relative. This is library research. It discusses the concept of Wahdat al-Adyan by Ibn ‘Arabi’s and religious pluralism by John Hick. The purpose of this research is to uncover the meeting point and relationship of Wahdat al-Adyan and religious pluralism. The research findings show that these two concepts have very significant differences in their sources and implications of thought, it indicates that Wahdat al-Adyan and religious pluralism do not have the same rationale.

APA, Harvard, Vancouver, ISO, and other styles

41

Maulana, Abdullah Muslich Rizal. "PROBLEMATIKA PLURALISME AGAMA ANTARA TEOLOGI DAN FILSAFAT: MEMBACA KRITIK MARIANNE MOYAERT ATAS JOHN HICK." Jurnal Studi Agama dan Masyarakat 16, no. 2 (2021): 99–113. http://dx.doi.org/10.23971/jsam.v16i2.2136.

Full text

Abstract:

Religious pluralism as an effort to bridge harmony among adherents of religions initiates both theological and philosophical problems. For example, religious pluralism is not only seen as a further effort to build interreligious relationships but also it is built on Truth Relativism. The religious pluralism concept also encourages Marianne Moyaert to investigate religious pluralism more deeply, especially referring to the concept of 'Global Theology' which is conceptualized by John Hick. This paper analyzed a number of theologians' annoyance with Global Theology such as: Hick as a 'Problematic Theologian', demythologizing of Jesus, and most importantly, the blurred relationship between Theology and Philosophy. Following Marianne's Argument, it was believed that the relationship among religions should be built on clear boundaries between Theology and Philosophy, where the boundaries were destroyed by Global Theology. Instead of fading the boundaries between the two, the relationship among religions should be carried out based on a religious understanding based on commitment.

APA, Harvard, Vancouver, ISO, and other styles

42

Armour, Leslie. "Newman, Arnold & the Problem of Particular Providence." Religious Studies 24, no. 2 (1988): 173–87. http://dx.doi.org/10.1017/s0034412500019259.

Full text

Abstract:

It has often been suggested – recently again by Michael Goulder in a debate with John Hick – that what traditionally was called the problem of ‘particular providence’, the problem of God's selective interference in the ongoing affairs of the world, is so acute as to render any form of rational theism impossible. In the same debate Hick argues for a ‘minimalist’ position which allows divine intervention only in the form of a general, radiated, goodness and benevolence on which human beings may draw. In this paper I want to show that reason permits and some evidence suggests another (and richer) possibility – the possibility that God intervenes through the inner life and perhaps by establishing the cast of characters. I shall construct this alternative usingideas developed from Cardinal Newman and Matthew Arnold.

APA, Harvard, Vancouver, ISO, and other styles

43

Teece *, Geoff. "Traversing the gap: Andrew Wright, John Hick and critical religious education." British Journal of Religious Education 27, no. 1 (2005): 29–40. http://dx.doi.org/10.1080/0141620052000276500.

Full text

APA, Harvard, Vancouver, ISO, and other styles

44

Anderson, Owen. "John Hick, Philosophy of Religion, and the Clarity of God's Existence." Reviews in Religion and Theology 11, no. 1 (2004): 15–20. http://dx.doi.org/10.1111/j.1467-9418.2004.00202.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

45

Stenger, Mary Ann. "Who or What Is God? And Other Investigations - By John Hick." Religious Studies Review 37, no. 4 (2011): 270. http://dx.doi.org/10.1111/j.1748-0922.2011.01555_20.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

46

Gillis, Chester. "An Interpretation of Religion: Human Responses to the Transcendent. John Hick." Journal of Religion 70, no. 2 (1990): 270–71. http://dx.doi.org/10.1086/488366.

Full text

APA, Harvard, Vancouver, ISO, and other styles

47

Zamzami, Mukhammad, Abdullah Hosseini Eskandian, Muktafi Muktafi, and Zumrotul Mukaffa. "The Philosophical Problem of Evil in the Intellectual System of Suhrawardī and John Hick." Jurnal Theologia 32, no. 2 (2021): 193–210. http://dx.doi.org/10.21580/teo.2021.32.2.8569.

Full text

Abstract:

The debate over the term “evil” is one of the most contentious issues in philosophy, as this term is considered to be antithetical to existence. Suhrawardī al-Maqtūl, a prominent Islamic theosophist, believed that evil did not exist. That which is considered evil or not evil is a suggestion for achieving good, and as such, it is also good. As a result, the term “crime” does not exist. What Suhrawardī said contrasted with John Hick’s view in the article “Theodicy of Soul Cultivation.” Hick concludes that basically evil exists, but only insofar as it is required to develop and evolve the human psyche and spirituality. After comparing the thoughts of these two figures, this article concludes that their partisan defence of God’s existence and His attributes regarding evil is what leads us to their views on the term “evil” and solutions to solve the crime. Suhrawardi and Hick both believe that the existence of evil does not preclude the existence of God because God is absolute. God is not against good or evil. What has considered evil is the judgment of one’s misunderstanding or the requirements for obtaining charity.

APA, Harvard, Vancouver, ISO, and other styles

48

O'Keeffe, Terry. "Religion and Pluralism." Royal Institute of Philosophy Supplement 40 (March 1996): 61–72. http://dx.doi.org/10.1017/s1358246100005865.

Full text

Abstract:

The fact of a religiously plural world is one that is readily acknowledged by believers and non-believers alike. For religious believers, however, this fact poses a set of problems. Religions, at least most of the world's great religions, seem to present conflicting visions of the truth and competing accounts of the way to salvation. Faced with differing accounts of God in Judaism, Buddhism, Islam or Hinduism, what, for example can the Christian claim for the truth of Christian beliefs about God? John Hick, reflecting on the phenomenological similarity of worship in some of the great religious traditions, asks ‘whether people in church, synagogue, mosque, gurdwara and temple are worshipping different Gods or are worshipping the same God?’ (Hick and Hebblethwaite, 1980, p. 177). He rejects two possible answers to this question: that there exist many Gods, or that one religion, for example Christianity, worships the true God while all other religions worship false gods, which exist only in their imaginations.

APA, Harvard, Vancouver, ISO, and other styles

49

KRAFT, JAMES. "Philip Quinn's contribution to the epistemic challenge of religious diversity." Religious Studies 42, no. 4 (2006): 453–65. http://dx.doi.org/10.1017/s0034412506008481.

Full text

Abstract:

In this essay I describe seven central characteristics of Philip Quinn's approach to the epistemic challenge of religious diversity as they surface in his responses to other contemporary approaches. In the process an assessment is given of Quinn's contribution, and continued relevance, to the contemporary discussions about this topic. The first three sections describe Quinn's confrontations with Alvin Plantinga, William Alston, and John Hick. The next section presents critical comments on Quinn's unique notion of thinning.

APA, Harvard, Vancouver, ISO, and other styles

50

Foster, Stephen Paul. "An Interpretation of Religion: Human Responses to the Transcendent. By John Hick." Modern Schoolman 68, no. 4 (1991): 335–37. http://dx.doi.org/10.5840/schoolman199168450.

Full text

APA, Harvard, Vancouver, ISO, and other styles

Journal articles on the topic 'John Hick'

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles