notes and references - springer978-1-349-20330-7/1.pdf · notes and references introduction 1. ......

Notes and References

INTRODUCTION

1. James G. Hanink and Gary R. Mar, 'What Euthyphro Couldn't Have Said', Faith and Philosophy, 4 (1987), p. 245.

2. R. B. Braithwaite, 'An Empiricist's View of the Nature of Religious Belief', reprinted in John Hick (ed.), The Existence of God (New York: Macmillan, 1964) pp. 229-52, esp. 238-42.

3. D. Z. Phillips, Religion without Explanation (Oxford: Blackwell, 1976) pp.139-44.

4. John Hick, 'The Reconstruction of Christian Belief', God and the Universe of Faiths (London: Macmillan, 1973, 1988) p. 100.

PART ONE RELIGIOUS MORALITY AND THE QUESTION OF PRAXIS

1 INDIVIDUAL GOD-RELATIONSHIPS AND ETHICS

1. All references to the Bible, unless otherwise indicated, are to the Revised Standard Version.

2. Seren Kierkegaard, Fear and Trembling with Repetition, edited and translated by Howard V. Hong and Edna H. Hong (Princeton: Princeton University Press, 1983) p. 56. Henceforth cited as Kierkegaard, Fear and Trembling.

3. Kierkegaard, Fear and Trembling, pp. 122-3. 4. Seren Kierkegaard, Concluding Unscientific Postscript, translated by

David F. Swenson and Walter Lowrie (Princeton: Princeton University Press, 1941) pp. 448 and 84. Henceforth cited as Kierkegaard, Postscript.

5. Kierkegaard, Fear and Trembling, p. 40. 6. Kierkegaard, Postscript, pp. 417-45. 7. Patterson Brown, 'Religious Morality: A Reply to Flew and

Campbell', Mind, 75 (1968); reprinted in Keith Yandell (ed.), God, Man, and Religion (New York: McGraw-Hill, 1973), p. 381.

8. Howard V. Hong and Edna H. Hong (eds and trans.), SBren Kierkegaard's Journals and Papers (Bloomington and London: Indiana University Press, 1970) II, serial entry number 1094; and Alexander Dru (ed. and trans.), The Journals of Seren Kierkegaard (London, N.Y.: Oxford University Press, 1938) p. to. Dru's translation brings out more clearly the reference to Romans 14. 23.

152

Notes and References 153

9. Kierkegaard, Postscript, p. 182. 10. Kierkegaard, Fear and Trembling, p. 30. 11. See, Seren Kierkegaard's Journals and Papers, I, p. 530, and Gregor

Malantschuk, Kierkegaard's Thought, translated by Howard V. Hong and Edna H. Hong (Princeton: Princeton University Press, 1971) pp. 77 and 83-7, for two discussions of Kierkegaard's characterizations of the ethical.

12. Hong and Hong, Seren Kierkegaard's Journals and Papers, I, serial entry number 852.

13. Malantschuk, Kierkegaard's Thought, p. 77. 14. Kierkegaard, Fear and Trembling, pp. 54 and 55. 15. Kierkegaard, Fear and Trembling, pp. 60 and 68. 16. Kierkegaard, Fear and Trembling, pp. 58-9. 17. Kierkegaard, Fear and Trembling, pp. 57-9. 18. Kierkegaard, Fear and Trembling, p. 113. 19. Kierkegaard, Fear and Trembling, p. 81. 20. Kierkegaard, Fear and Trembling, p. 70 (emphasis added). 21. Kierkegaard, Fear and Trembling, p. 17. 22. Kierkegaard, Fear and Trembling, p. 35. 23. Kierkegaard, Fear and Trembling, p. 36. 24. Kierkegaard, Fear and Trembling, pp. 20 and 22. 25. Kierkegaard, Fear and Trembling, p. 30. 26. Kierkegaard, Fear and Trembling, p. 74. 27. Kierkegaard, Fear and Trembling, p. 36. 28. Summa Theologica q. 100, a. 8, reply 3. Anton C. Pegis (ed.), Basic

Writings of St. Thomas Aquinas (New York: Random House, 1945) II, pp. 843-4.

For a discussion of Aquinas in comparison with Kierkegaard on this point see Gene Outka, 'Religious and Moral Duty: Notes on Fear and Trembling', Religion and Morality, edited by Gene Outka and John P. Reeder, Jr. (Garden City, N. Y.: Anchor Books, 1973) pp.245-6. Joseph A. Magno in 'How Ethical in Abraham's "Suspension of the Ethical"?' Faith and Philosophy, 2 (1985) p. 59, appeals to Aquinas and other medieval authors as having shown how a Kierkegaardian 'suprarational assertion' (that the suspension of the ethical 'transcends' without 'negating' the ethical) is free of contradiction.

29. Outka, 'Religious and Moral Duty: Notes on Fear and Trembling', Religion and Morality, p. 246.

30. Frederick A. Olafson, Principles and Persons (Baltimore: Johns Hop-kins Press, 1967) p. 28.

31. Kierkegaard, Fear and Trembling, p. 72. 32. Kierkegaard, Fear and Trembling, p. 74. 33. Kierkegaard, Fear and Trembling, p. 31. 34. Seren Kierkegaard, The Present Age, trans. Alexander Dru, in A

Kierkegaard Anthology, edited by Robert Bretall (Princeton: Princeton University Press, 1946) p. 261. The more recent Hong and Hong translation is differently phrased but the same in sense. Seren ~erkegaard, Two Ages: The Age of Revolution and The Present

154 Notes and References

Age, A Literary Review, translated by Howard V. Hong and Edna H. Hong (Princeton: Princeton University Press, 1978) p. 86.

35. Kierkegaard, Fear and Trembling, p. 75. 36. Outka, 'Religious and Moral Duty: Notes on Fear and Trembling',

Religion and Morality, pp. 229-30. Outka's source is Ed. Sanders, The Family: The Story of Charles Manson's Dune Buggy Attack Battalion (New York: Dutton, 1971).

37. See Sanders, The Family: The Story of Charles Manson's Dune Buggy Attack Battalion, pp. 117-18 and especially pp. 136~ in the chapter 'Helter Skelter' for the details of these and other beliefs.

38. James Hogg, The Private Memoirs and Confessions of a Justified Sinner. A good edition with a helpful introduction by John Carey is published by Oxford University Press (1969, paper 1970).

39. Kierkegaard, Fear and Trembling, pp. 38-41. 40. Kierkegaard, Postscript, p. 188. 41. Kierkegaard, Postscript, pp. 422-45. 42. Kierkegaard, Postscript, p. 447n.

2 THE ETHICS OF GOD-RELATIONSHIPS

1. Paul in Romans 14, we might here note, comes very close to saying just this in his own way. Nothing is unclean in itself, he says, speaking of what one may eat (14. 14). Thus one may eat what one pleases, if one eats in honor of the Lord (14. 5-7). But if one has doubts and eats one is condemned 'because he does not act from faith' (14. 23). That is, I think we may say, he violates his particular faith relationship.

2. Luke 15. 21, the Jerusalem Bible. The Living Bible is similar. The RSV reads, 'Father, I have sinned against heaven and before you ... ,' which echoes the King James Version.

3. An example of Kierkegaard's doing this is in the Epilogue of Fear and Trembling, pp. 122-3.

4. D. Z. Phillips, 'Moral and Religious Conceptions of Duty: An Analysis', Religion and Understanding, edited by D. Z. Phillips (Oxford: Blackwell, 1%7) p. 195. See pp. 194-6 for the relevant part of his discussion.

5. D. Z. Phillips, 'God and Ought', Faith and Philosophical Enquiry (New York: Schocken Books, 1971) p. 227. Phillips observes that he is drawing upon A. I. Melden's discussion in Rights and Right Conduct.

6. Phillips, 'God and Ought', Faith and Philosophical Enquiry, p. 229. 7. Leo Trepp, Judaism: Development and Life, 3rd edn (Belmont, Califor

nia: Wadsworth, 1982) p. 81. 8. Phillips, 'Moral and Religious Conceptions of Duty: An Analysis',

Religion and Understanding, pp. 195-6. 9. Phillips, 'Moral and Religious Conceptions of Duty: An Analysis',

Religion and Understanding, p. 196.


10. The Cloud of Unknowing, Chapter 14. 11. The Imitation of Christ, Bk. ill, Chapter 8. 12. Kierkegaard, Postscript, p. 443. 13. Kierkegaard, Fear and Trembling, p. 38. 14. Ssren Kierkegaard, Kierkegaard: Letters and Documents, translated by

Henrik Roseruneier (Princeton: Princeton University Press, 1978) pp. 154 and 167.

15. Dietrich Bonhoeffer, The Cost of Discipleship, translated by R. H. Fuller with some revision by Irmgard Booth (New York: Macmillan, 1963) p. 69.

16. According to G. Leibholz in his 'Memoir', p. 30 of The Cost of Discipleship.

17. Harold M. Schulweis, 'Suffering and Evil', Great Jewish Ideas, edited by Abraham Ezra Millgram (B'nai B'rith Great Book Series, 1964) pp. 198-202.

18. Bonhoeffer, The Cost of Discipleship, p. 110. 19. Luke 14.26 is the epigraph for Chapter 5 of The Cost of Discipleship. 20. Herbert Morris, On Guilt and Innocence: Essays in Legal Philosophy

and Moral Psychology (Berkeley, Los Angeles and London: University of California Press, 1976).

21. The exposition of the logic of guilt or guilt morality that follows is drawn primarily from sections II and ill of Morris, 'Guilt and Suffering', On Guilt and Innocence, pp. 93-8.

22. These rules, Morris says at one point, 'establish a mutuality of benefit and burden'. 'Persons and Punishment', On Guilt and Innocence, p. 33. This, however, is not to say that without this mutuality moral rules would have no moral force in establishing a sense of obligation.

23. E.g., whether feeling the pain of guilt is in any way valuable. It is, Morris concludes, in its connection to restorative responses.

24. F. W. H. Myers, Essays - Modern. Quoted by Basil Willey, Nineteenth Century Studies (New York: Columbia University Press, 1949) p.204.

25. Phillips, 'Moral and Religious Conceptions of Duty', Religion and Understanding, p. 192.

26. Morris, 'Guilt and Shame', On Guilt and Innocence, p. 63. 27. Morris, 'Guilt and Suffering', On Guilt and Innocence, p. 97. 28. Morris, 'Shared Guilt', On Guilt and Innocence, pp. 124-5. 29. Morris, 'Guilt and Suffering', On Guilt and Innocence, p. 97. In

'Shared Guilt' Morris says that 'our relationship to others in society . . . ought . . . to be a relationship in which there is reciprocal care and trust and respect' (p. 125). In saying that it ought to be such he concedes that it is not such. If it were such, it would carry implications for interior acts, or states of mind, but it would no longer be the obligation-defined relationship that is part of guilt morality.

30. The exposition of the logic of shame or shame morality that follows is drawn primarily from 'Guilt and Shame', On Guilt and Innocence, pp.59-63.


31. Morris does of course appreciate that one who has done a flagrant and intentional wrong is, other things being equal, more guilty than one who does a wrong through negligence. But this means that being a guilty person admits of degrees; it does not mean that being guilty of a specific wrong admits of degrees. 'Shared Guilt', On Guilt and Innocence, p. 119.

32. Morris, 'Guilt and Shame', On Guilt and Innocence, p. 63. 33. Andre Gide, Les Caves du Vatican, published in English as Lafcadio's

Adventures, translated by Dorothy Bussy (New York: Random House, 1953).

34. Morris, 'Guilt and Shame', On Guilt and Innocence, p. 62. 35. Kierkegaard, Fear and Trembling, p. 97. 36. Kierkegaard, Fear and Trembling, p. 97. 37. Seren Kierkegaard, The Sickness unto Death, edited and translated

by Howard V. Hong and Edna H. Hong (Princeton: Princeton University Press, 1980) pp. 67-74.

38. Gregor Malantschuk argues that Kierkegaard's category of defiant despair - in despair willing to be oneself - anticipates and applies to Nietzsche. Gregor Malantschuk, 'Kierkegaard and Nietzsche', A Kierkegaard Critique, edited by Howard A. Johnson and Niels Thulstrup (Chicago: Henry Regnery, 1962) p. 125.

39. Summa Theologica, I-II, q. 84, a. 2, A. Pegis (ed.), Basic Writings of St. Thomas Aquinas, II, 688-9.

PART TWO THE QUESTION OF THE VARIETY OF GODRELATIONSHIPS AND THE ISSUE OF RELIGIOUS

PLURALITY

3 ALLOWING VARIOUS GOD-RELATIONSHIPS

1. John Hick, 'On Conflicting Religious Truth-Claims', Problems of Religious Pluralism (London: Macmillan; New York: St. Martin's Press, 1985) p. 91.

Following Hick and others I shall use the modern Western term 'Hinduism' to refer to a range of Indian religious forms, some of which are very different from others.

2. St Bonaventura, The Soul's Journey into God, The Tree of Life, and The Life of St. Francis, translated and with an introduction by Ewert Cousins. Classics of Western Spirituality (New York: Paulist Press, 1978) p. 195.

3. John Kekes, 'Moral Sensitivity', Philosophy, 59 (1984) pp. 3-19. 4. The New York Times, 23 December 1952. Eisenhower's remark is

cited by Will Herberg, Protestant-Catholic-Jew (revised edition; Garden City, N.Y.: Anchor Books Doubleday & Company, 1960) p.84.

5. Michael Harrington, The Politics at God's Funeral (New York: Holt, Rinehart & Winston, 1983) p. 178.


6. Yves Congar cites this phenomenon with some concern in The Wide World, My Parish, translated by Donald Attwater (London: Longman & Todd; Baltimore: Helicon Press, 1961) pp. 143-4.

7. Kierkegaard, Postscript, pp. 179-80. 8. Kierkegaard, Postscript, p. 175. 9. Kierkegaard, Postscript, p. 540.

10. In this paragraph, notably in the last step I took but earlier as well, I have allowed that, in Kierkegaard's categories, if one has faith (which for Kierkegaard is the inwardness that results from embracing the absolute paradox that the eternal became temporal in Christ), then one has faith in the eternal-become-temporal, that is in God. Also I have left aside the problematic connection between the passion of faith and embracing an 'objective uncertainty' that Kierkegaard posits in the Postscript. Passion or inwardness, so far as the discussion in this and the next paragraph is concerned, need not be understood as the continuing struggle to believe an uncertainty, but can instead, following my suggestion in this paragraph, be understood as absolute trust and commitment.

11. William James, The Varieties of Religious Experience (New York: Modern Library, n.d.) pp. 31-2.

12. Simone Weil, Waiting on God, translated by Emma Craufurd (London: Routledge & Kegan Paul, 1951) p. 81.

13. Simone Weil, Gravity and Grace, translated by Arthur Wills (New York: G. P. Putnam's Sons, 1952) p. 111.

14. Weil, Waiting on God, p. 82. 15. Congar, The Wide World, My Parish, p. 122 (Congar's emphasis). 16. Congar, The Wide World, My Parish, pp. 124-5. 17. Weil, Waiting on God, p. 138. 18. Wei!, Waiting on God, p. 81. She adds to these true friendship,

which she distinguishes from love of our neighbor. 19. Weil, Waiting on God, pp. 104, 105, and 108. 20. Wei!, Waiting on God, p. 99. 21. Weil, Waiting on God, pp. 116 and 126. 22. Weil, Waiting on God, p. 116. 23. Weil, Waiting on God, pp. 117, 126, and 120-2. 24. The question of when a 'practice' is the same in one religious

culture as in another can be difficult (Is marrying two wives the same practice in Rome and Riyadh?). I shall come back to this question in the next chapter.

25. Congar, The Wide World, My Parish, p. 111. 26. William Temple, Nature, Man and God (London: Macmillan; New

York: St. Martin's Press, 1964) p. 416. 27. Paul Knitter, 'Catholic Theology of Religions at a Crossroads',

Concilium 183 (February 1986) 105 (Knitter's emphasis). 28. Tosefta Sandhedrin, 13:21. Cited by Leo Trepp in 'Judaism and the

Religions of the World', The Experience of Religious Diversity, edited by John Hick and Hasan Askari (Aldershot, England and Brookfield, Vermont: Gower, 1985) p. 34.

29. Mohammad TaIbi, 'A Community of Communities: The Right to


be Different and the Ways of Harmony', The Experience of Religious Diversity, pp. 80-4.

30. Shivesh Thakur, 'To What God ... ?' The Experience of Religious Diversity, pp. 119-20 (it is Thakur's emphasis in the above quotation).

31. Wilfred Cantwell Smith, Towards a World Theology (Philadelphia: Westminster Press, 1981) p. 170.

32. Smith, Towards a World Theology, p. 181. 33. John Hick, 'A Philosophy of Religious Pluralism', Problems of

Religious Pluralism, p. 29.

4 RELIGIOUS PLURALITY

1. Hick, 'On Grading Religions', Problems of Religious Pluralism, p. 73. 2. However for their recent views see Kai Nielsen's 'God and Coher

ence: On the Epistemological Foundations of Religious Belief' and Antony Flew's 'The Burden of Proof' in L. S. Rouner (ed.), Knowing Religiously (South Bend, Indiana: University of Notre Dame Press, 1985). Flew in his contribution says regarding such religious claims as 'There is a God' that 'if anyone chooses to respond to that challenge [his challenge to believers to state empirical falsification conditions for their claims] by saying that, in their own usage, these claims carry no implications about any sorts of matters of fact, then I shall be more inclined to accuse them of uttering heresy than of talking nonsense' (pp. 110-11).

3. Braithwaite, 'An Empiricist's View of the NatUre of Religious Belief', The Existence of God, edited by John Hick, pp. 243-4.

4. Phillips, Religion without Explanation, p. 181. 5. D. Z. Phillips, 'Philosophy, Theology and the Reality of God',

Faith and Philosophical Enquiry (New York: Schocken Books, 1971) p.4. .

6. Ludwig Wittgenstein, 'Remarks on Frazer's "Golden Bough"', translated by A. e. Miles and Rush Rhees, The Human World, 3 (May 1971), pp. 28-9 (emphasis in the original). M. O'e. Drury quotes this passage in 'Some Notes on Conversations with Wittgenstein', in which he reflects on, among other things, Wittgenstein's views on and attitudes toward religion: Acta Philosophica Fennica, 28 (1976) p. 37; reprinted in R. Rhees (ed.), Ludwig Wittgenstein: Personal Recollections (Totowa, N. J.: Rowman & Littlefield, 1981).

7. Patrick Sherry identifies two strands, a conventionalist and a nonconventionalist strand, in Wittgenstein's thought; see his 'Is Religion a "Form of life"?', American Philosophical Quarterly, 9 (1972) pp. 164-6. See my 'Wittgenstein and Truth in Incompatible Religious Traditions', Studies in Religion/Sciences Religieuses, 12 (1983) for a discussion of the passage quoted from Wittgenstein's


'Remarks on Frazer's "Golden Bough'" and issues that it precipitates.

8. See John Hick's 'Sceptics and Believers' in Faith and the Philosophers, edited by John Hick (New York: St. Martin's Press, 1964) for one critique of non-cognitivism, especially in its Neo-Wittgensteinian form (or the 'autonomist position', as Hick there calls it); for a more recent discussion that explicitly addresses Braithwaite as well see his 'Theology's Central Problem' in God and the Universe of Faiths (London: Macmillan, 1973, 1988); Hick also addresses the necessity of cognitive truth in religion in 'The Outcome: Dialogue into Truth', Truth and Dialogue, edited by John Hick (London: Sheldon Press, 1974), esp. pp. 147-8; for a critique from a different perspective see Renford Bambrough's introduction to Reason and Religion, edited by Stuart C. Brown (Ithaca and London: Cornell University Press, 1977), in which he provides a brief but instructive discussion of some of the issues that face Phillips and Peter Winch, another Neo-Wittgensteinian non-cognitivist.

9. Denzinger, 714. The Church Teaches: Documents of the Church in English Translation (St Louis and London: B. Herder Book Co, 1955) pp. 153-4. Quoted by John Hick, 'Religious Pluralism and Absolute Claims', Problems of Religious Pluralism, p. 51.

10. Gavin D'Costa, 'John Hick's Copernican Revolution Ten Years After', New Blackfriars, 65 (1984) p. 325.

11. St Augustine, Against Two Letters of the Pelagians, Bk. Ill, ch. 8; in P. Schaff (ed.), A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1887) V, 405.

12. Summa Theologica, II-II, q. 2, a. 7, A. C. Pegis (ed.), The Basic Writings of St. Thomas Aquinas, II, 1083-5.

13. Pegis, The Basic Writings of St. Thomas Aquinas, II, 1084, n. 3, cites Augustine's Letter 190, in which we find: 'AU the just, that is, the true worshippers of God, whether before the Incarnation or after the Incarnation of Christ, neither lived nor live except by faith in the Incarnation of Christ . . . .'

14. F. C. Copleston, Religion and Philosophy (Dublin: Gill & Macmillan, 1974) p. 3 (Copleston's emphasis).

15. Congar, The Wide World, My Parish, p. 97 (Congar's emphasis). 16. Karl Rahner, Theological Investigations,S, translated by Karl-H.

Kruger (Baltimore: Helicon Press; London: Darton, Longman & Todd, 1966) ch. 6 'Christianity and the Non-Christian Religions', pp. 115-34 (Rahner's emphasis).

17. Gavin D'Costa, 'Karl Rahner's Anonymous Christian: A Reappraisal', Modern Theology 1 (1985) p. 132. For an extended discussion of Rahner's view see Gavin D'Costa, Theology and Religious Pluralism ,Oxford and New York: Blackwell, 1986) ch. 4 'The IncIusivist Paradigm', pp. 80-112.

18. D'Costa, 'Karl Rahner's Anonymous Christian: A Reappraisal', pp.135-6.

19. Rahner discusses 'anonymous faith', which he opposes to 'explicit


faith', in Theological Investigations, 16, translated by D. Morland O.S.B. (New York: Seabury Press, 1979) pp. 52-9. In a footnote (p. 57) Rahner says that his reflections on anonymous faith are meant to 'supplement' his writings on the anonymous Christian.

20. Rahner, Theological Investigations, 5, p. 120. Cited by D'Costa, 'Karl Rahner's Anonymous Christian: A Reappraisal', p. 138. Cf. Rahner on dialogue in a pluralistic society: Theological Investigations, 6, translated by Karl-H. and B. Kruger (Baltimore: Helicon Press; London: Darton, Longman & Todd, 1969) pp. 31-42.

21. Rahner, Theological Investigations, 16, p. 219. See D'Costa, 'Karl Rahner's Anonymous Christian: A Reappraisal', pp. 133-4.

22. Karl Rahner, Theological Investigations, 12, translated by David Bourke (New York: Seabury Press, 1974) p. 161.

23. Rahner, Theological Investigations, 12, p. 164. 24. Congar, The Wide World, My Parish, ch. 10 'No Salvation Outside

the Church?', pp. 93-154, esp. 118-24. 25. Congar, The Wide World, My Parish, p. 136. 26. Congar, The Wide World, My Parish, p. 114. 27. Congar, The Wide World, My Parish, p. 136. 28. Congar, The Wide World, My Parish, p. 145 (Congar's emphasis). 29. Hick, 'On Conflicting Religious Truth-Claims', Problems of Religious

Pluralism, p. 91. For a succinct discussion of the recent history of indusivism, as well as that of exclusivism and pluralism, with which it contrasts, see D'Costa, Theology and Religious Pluralism, pp. 1-18, and see Chapter 5 of D'Costa's book for his discussion of the problems and potential of inclusivism.

30. Hick, 'The Copernican Revolution in Theology', God and the Universe of Faiths, p. 131.

31. Hick, 'The Copernican Revolution in Theology', God and the Universe of Faiths, pp. 127-8.

32. D'Costa, 'John Hick's Copernican Revolution Ten Years After', p. 326. But d. D'Costa, Theology and Religious Pluralism, p. 24.

33. It is true, as D'Costa points out ('John Hick's Copernican Revolution Ten Years After', p. 326), that Hick believes any view that sees Christ as the sole source of all grace, as does Rahner's, entails that the 'experience of salvation ... reported from within other faiths is illusory' ('Incarnation and Mythology', God and the Universe of Faiths, p. 177). But Hick's point, given the balance of his thinking, cannot be that Rahner's view entails that all those who report experiences of salvation outside Christianity have not been saved. His point, I believe, is that a view such as Rahner's entails that how those in other faiths or religions understand their experiences of salvation - in relation to Brahman or to nirvana, say - must be illusory.

34. Hick, 'The Copernican Revolution in Theology', God and the Universe of Faiths, pp. 123-4. Hick refers to a 1949 letter from the Holy Office in Rome to the Archbishop of Boston, which Congar also cites (The Wide World, My Parish, p. 102), and in which the idea of


the salvific efficacy of an implicit desire to conform to God's will is enunciated.

35. Hick,' A Philosophy of Religious Pluralism', Problems of Religious Pluralism, p. 36.


37. Hick,' A Philosophy of Religious Pluralism', Problems of Religious Pluralism, pp. 39-41.

38. Hick, 'In Defense of Religious Pluralism', Problems of Religious Pluralism, p. 98. While Hick does not say so, it seems that it is possible to find within one religious tradition both a specific form of the general concept of Deity (an historical persona) and a specific form of the general concept of the Absolute (an ahistorical impersona). In Christianity, for instance, if we construe the tradition broadly, the Real is conceived as God, a loving, merciful Father, and also, as in the mystical writings of Dionysius, the SuperEssential Being, which, as it were, stands behind God and to which personal attributes cannot be applied. Perhaps, however, Hick would say that Dionysius, like other mystics, such as Eckhart, is not giving us a conception of the Real as an impersonal Absolute, but is pointing toward the Real an sieh, which is beyond all human thought. Dionysius, I think, might be understood as doing either - or both.

39. Hick, 'In Defense of Religious Pluralism', Problems of Religious Pluralism, p. 98 (Hick's emphasis).

40. John Hick, Faith and Knowledge, (2nd edn; Ithaca: Cornell University Press, 1966; London: Macmillan, 1966, 1988). Chapter 5, 'The Nature of Faith', pp.95-119. Hick returns to this theme in 'Religious Faith as Experiencing-as' in God and the Universe of Faiths.

41. Hick, Faith and Knowledge, p. 144. 42. Hick, 'Seeing-as and Religious Experience', Problems of Religious

Pluralism, pp. 17-27. 43. Hick, 'Seeing-as and Religious Experience', Problems of Religious

Pluralism, p. 27. 44. Hick, 'In Defense of Religious Pluralism', Problems of Religious

Pluralism, p. 100. 45. Hick, 'Seeing-as and Religious Experience', Problems of Religious

Pluralism, p. 26; and cf. 'Religious Faith as Experiencing-as', God and the Universe of Faiths, pp. 51-2. At one point, however, Hick makes it a part of a developed 'pluralistic theory' of religion that, while human projection 'colours our mental images of God', it 'does not ... bring God into existence': 'A Philosophy of Religious Pluralism', Problems of Religious Pluralism, p. 42.

46. Hick, 'On Grading Religions', Problems of Religious Pluralism, p. SO. 47. Hick, 'In Defense of Religious Pluralism', Problems of Religious

Pluralism, p. 100, and 'Eschatological Verification Reconsidered', Problems of Religious Pluralism, pp. 124-5. The view that Hick expresses in these pages is not unlike a view that Joseph Runzo argues must be allowed by conceptual relativists who apply their


relativism to religion. Runzo, who defends a form of religious relativism and argues that it is compatible with a fully committed faith in God, says that on any relativist account of monotheistic faith 'the monotheist must be prepared to recognize that supervening his or her own schema, an omniscient, wise God might possess an ultimately supervenient schema'. Such a schema would amount to a world view that accounts for 'the logic of the firstorder conceptual schemas' of the various religions and accounts as well for the different experiences arising within them. Allowing that such a 'supervenient schema' could be eschatologically verified or discovered, it would seem that under it the expectations of different traditions, as Hick says, might 'turn out to be partly correct and partly incorrect'. But, moreover, Runzo says, the relativist must allow that there may be 'an irreducible plurality of these supervenient schemas', which, I think, goes beyond what Hick contemplates. Joseph Runzo, Reason, Relativism and God (London: Macmillan; New York: St. Martin's Press, 1986) pp. 224-5 and 64-5.

48. John Hick, 'The New Map of the Universe of Faiths', God and the Universe of Faiths, pp. 140-1.

49. Regarding this point I am indebted to Dallas Willard's commentary on a paper given by Hick in 1984.

SO. In 'On Grading Religions', Hick says: 'For a few the eschaton has already been realized in the present; but for the great majority its complete fulfilment lies in the future': Problems of Religious Pluralism, p. BO. Here, however, I believe that Hick is referring to soteriological fulfilment - 'ultimate relationship to or union with the divine'.

51. In Faith and Knowledge Hick sees this problem and says that

the believer can already have, on the basis of his religiOUS experience, a warrant as to the reality of God. He may already know God in a way which requires no further verification (p. 194).

Such a believer, though, will not see himself as giving a theistic interpretation of the world on an epistemological par with a nonreligious interpretation.

52. Hick similarly distinguishes his view from advaita Vedanta. 'In Defense of Religious Pluralism', Problems of Religions Pluralism, p.98.

53. W. T. Stace, Mysticism and Philosophy (London: Macmillan, 1960) and The Teachings of the Mystics (New York and Scarsborough, Ontario: Mentor Books, 1960).

54. Cantwell Smith, 'A Human View of Truth', Truth and Dialogue, p.20.

55. Smith, 'A Human View of Truth', Truth and Dialogue, p. 30. 56. Kierkegaard, Concluding Unscientific Postscript: the title of one of

his chapters is 'The Subjective Truth, Inwardness; Truth is Subjectivity' (p. 169).


57. D. Z. Phillips, 'Philosophy and Religious Education', Faith and Philosophical Enquiry, pp. 158-9.

58. Hick, 'The Outcome: Dialogue into Truth', Truth and Dialogue, p.147.

59. Cantwell Smith, 'Conflicting Truth-Claims: A Rejoinder', Truth and Dialogue, p. 156.

60. Smith, 'Conflicting Truth-Oaims: A Rejoinder', Truth and Dialogue, p. 161.

61. Ninian Smart, Truth and Religions', Truth and Dialogue, pp. 48-9 and 56.

62. Hick, 'The New Map of the Universe of Faiths', God and the Universe of Faiths, p. 139.

63. John Hick, 'Sketch for a Global Theory of Religious Knowledge', God Has Milny Names, (Philadelphia: Westminster Press, 1980) pp.83-4.

64. Hick, 'The Outcome: Dialogue into Truth', Truth and Dialogue, p.152.

65. Hick, 'The Outcome: Dialogue into Truth', Truth and Dialogue, p. 154. Hick is right to indicate that religious differences can be philosophical as well as theological. One philosopher, Peter Geach, argues that while bodily resurrection may be coherently hoped for, reincarnation has no clear sense, even when the idea is limited to a mind successively animating two human bodies, as opposed to the bodies of lower animals. Peter Geach, 'Reincarnation' and 'Immortality', God and the Soul (London: Routledge & Kegan Paul, 1969) pp. 1-16 and 17-29.

66. Hick,' A Philosophy of Religious Pluralism', Problems of Religious Pluralism, pp. 34-6.

67. Hick, 'Incarnation and Mythology', God and the Universe of Faiths, pp.175-6.


For another discussion of Hick's religious pluralism see Gavin D'Costa, Theology and Religious Pluralism, Chapter 2, 'The Pluralist Paradigm', pp. 22-46.

69. Hick, 'In Defense of Religious Pluralism', Problems of Religious Pluralism, p. 106.

70. Hick, 'On Conflicting Religious Truth-Oaims', Problems of Religious Pluralism, pp. 92-3.

71. Hick, 'On Grading Religions', Problems of Religious Pluralism, pp.86-7.

72. Hick, 'On Grading Religions', Problems of Religious Pluralism, pp.68-9.

73. John Hick, 'The Reconstruction of Christian Belief', God and the Universe of Faiths, pp. 105 and 107.

74. Gavin D'Costa, 'Elephants, Ropes and a Christian Theology of Religions', Theology, 88 (1985) pp. 265-6.

75. Hick, 'The Reconstruction of Christian Belief', God and the Universe of Faiths, p. 106.


76. D'Costa, 'Elephants, Ropes and a Christian Theology of Religions', p. 265. Cf. Gavin D'Costa, 'The Pluralist Paradigm in the Christian Theology of Religions', Scottish Jounuzl of Theology, 39 (1986) pp. 221-2. D'Costa does not object to the idea that grace is not limited to Christianity. As we have seen, he defends Rahner's concept of the anonymous Christian and the associated idea of the implicit acceptance of grace.

77. John Cobb, 'Christian Witness in a Pluralistic World', in Hick and Askari (eds), The Experience of Religious Diversity, pp. 157-9.

78. Richard F. Gombrich, Precept and Practice (Oxford: Clarendon Press, 1971) p. 268. Cited by D'Costa, 'Elephants, Ropes and a Christian Theology of Religions', p. 267. The translation problem of course relates to judgments about the sameness of beliefs as well.

79. Cobb, 'Christian Witness in a Pluralistic World'. The Experience of Religious Diversity, p. 153.

SO. Cobb, 'Christian Witness in a Pluralistic World', The Experience of Religious Diversity, p. 157.

81. Cobb, 'Christian Witness in a Pluralistic World', The Experience of Religious Diversity, p. 155.


83. John Hick, 'Religious Diversity as Challenge and Promise', The Experience of Religious Diversity, pp. 20-l.




87. John Hick, Death and Eternal Life (London: Macmillan, 1985; New York: Harper & Row, 1976), ch. 21.

88. Hick, Death and Eternal Life, p. 426. 89. John H. Whittaker, Matters of Faith and Matters of Principle (San

Antonio: Trinity University Press, 1981) pp. 161 and 36. 90. Whittaker, Matters of Faith and Matters of Principle, p. 162. 91. Whittaker, Matters of Faith and Matters of Principle, pp. 162-3 and

150. 92. Whittaker, Matters of Faith and Matters of Principle, pp. 163-4. 93. Whittaker, Matters of Faith and Matters of Principle, pp. 163-4. 94. Whittaker, Matters of Faith and Matters of Principle, p. 165. 95. Thakur, 'To What God ... ?' The Experience of Religious Diversity,

pp.122-4. 96. J. L. Austin, 'Truth', Philosophical Papers, edited by J. O. Urmson

and G. J. Warnock (Oxford: Clarendon Press, 1961) pp. 97-8. 97. Austin, 'Truth', Philosophical Papers, p. 100. 98. Thakur, 'To What God ... ?' The Experience of Religious Diversity,

p.123. 99. Whittaker, Matters of Faith and Matters of Principle, pp. 165-6.


100. Hick, 'The New Map of the Universe of Faiths', God and the Universe of Faiths, p. 147. Cf. 'The Reconstruction of Christian Belief', God and the Universe of Faiths, p. lOS, cited earlier.

101. Like that pursued in Chapter 7 of his Faith and Belief (Princeton: Princeton University Press, 1979).

102. Ninian Smart, The Religious Experience of Mankind (3rd edn; Charles Scribner's Sons, 1984) pp. 5-6.

103. Hugo Meynell, 'The Idea of a World Theology', Modern Theology, 1 (1985) pp. 159 and 154.

104. John Hick, 'Religious Pluralism and Absolute Claims', Problems of Religious Pluralism, pp. 46 ff.

105. Hick, 'Religious Pluralism and Absolute Claims', Problems of Religious Pluralism, p. 49.

106. Thakur, 'To What God ... ?' The Experience of Religious Diversity, p. 121.

107. Thakur, 'To What God ... ?' The Experience of Religious Diversity, p.130.

108. Paul Knitter, No Other Name? (Maryknoll, N. Y.: Orbis Books, 1985) pp. 217-20.

109. Congar, The Wide World, My Parish p. 143. 110. Hick, 'The Outcome: Dialogue into Truth', Truth and Dialogue

pp.147-8. 111. Paul Knitter, in reflecting on the exclusivist language about Jesus

in the New Testament (the 'one and only' language about Jesus), suggests that it is best understood as confession or testimony; and he uses an analogy, somewhat like the one I have offered, to make his point. He observes that the second-person 'You are the most beautiful woman in the world ... you are the only woman for me', spoken by a husband, is an instance of confession or testimony. This is surely right. Knitter goes on to say that while such statements are true in the 'context of the marital relationship' they are not true in such a way as to require the husband in a larger context to take an oath as to their truth. Certainly this is one way to understand what the husband says, but - especially with examples of husbandly expressions more like the one I offer - not the only way. And the sixth way need not understand religious claims on Knitter's model. Knitter, No Other Name? p. 185.

By the way, these exclusivist claims - that one's wife is the best or the most beautiful or that Jesus was the one and only saviour - should not be confused with certain uniqueness claims, such as the claim that Jesus was unique in various ways. Often uniqueness claims from different religious traditions are compatible. For instance one can with consistency allow that both Jesus and the Buddha were unique liberators. Cf. Knitter's 'Catholic Theology at the Crossroads', Concilium 183 (February 1986) p. 106 and my 'The Slippery Slope of Religious Relativism', Religious Studies 21 (1985) p. 46.

112. Both Calvin and Buber distinguish between two 'kinds' or 'types' of faith: a propositional belief that something is so and faith in,


Pistis and Emunah respectively for Buber. For both, belief that need not, and faith in must involve trust. John Calvin, The Institutes, Chapter 2 of the 1535 edition; John Dillenberger (ed.), John Calvin: Selections from His Writings (Garden City, N.Y.: Anchor Books, 1971) p. 274. Martin Buber, Two Types of Faith, translated by Norman P. Goldhawk (Harper Torchbook, 1961) pp. 7, 26, 28, 43-4 and passim.

113. For some Theravada Buddhists nirvana is not a transcendent spiritual reality but a positive psychological state in which the arhat escapes samsara, attains egolessness and at death becomes extinct. John Hick calIs this view the 'minimal theravada interpretation of nirvana'. Death and Eternal Life, pp. 436-7.

AFTERWORD

1. Cf. Seren Kierkegaard, Training in Christianity, translated by Walter Lowrie (Princeton: Princeton University Press, 1941) p. 71.

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Index

Abiding relationships 8, 81-93, 103, 133, 138, 142-3, 145-6, 148-9

Abraham 13, 16-35, 44-6, 47, 51, 57, 76, 79, 92, %, 148

Allah 138 'Anonymous Christian' see Rahner,

Karl Aquinas, St Thomas 2, 23, 65, 99, 100 Arminianism 132 Atman 144 Augustine, St 2, 23, 65, 75, 79, 97,

98-9 Austin, John 130, 131 Ayer, A. J. 95

Baal Shem, Rabbi Israel 41 Belief in see faith in Bernard, St 46 Bhagavad Gita 72

Krishna and Arjuna 119 Bodhisattva 90 Bonaventura, St 73 Bonhoeffer, Dietrich 44-5

The Cost of Discipleship 44, 45, 49-50 Brahman 81, 109, 115, 144 Brahman-relationships 148 Braithwaite, R. B. 3, 4, 5, 56, 95-6, 97 Brown, Patterson 14-15 Buber, Martin 142 Buddhahood 84 Buddhism 8, 77, 88, 89, 94, 96, 97,

108, 121, 122, 126, 132 Amitabha (Amida Buddha) 78, 150 Jodo Sect 72, 134 Mahayana 89-90, 109, 111, 122,

145,146 Shin Sect 72, 134 Theraveda 111, 121, 145, 146 Zen 81, 111, 115, 135, 144, 145

Calvin, John 142 Calvinism 132

Camus, Albert 68 The Plague 68, 87

Catholicism 6, 78, 132 Christianity 81, 89, 94, 95, 96, 97, 103,

104, 108, 109, 116, 121, 126, 132, 133, 138, 147

Christian mysticism 126 Christian theology 8, 91-2, 118

theological 'synthesis' of beliefs 117, 132, 141

theological 'rulings' on beliefs 129, 132

Cloud of Unknowing, The 42 Cobb, John 122, 124-5, 141-2 Common core, way of see Religious

plurality Concluding Unscientific Postscript see

Kierkegaard, S0ren Confucianism 121 Congar, Yves 86,87,89-90,91-2,93,

100, 103-8, 139 Conrad, Joseph 61

Lord Jim 61-5, 67, 86-7 'Copernican revolution', the see Hick,

John Coppleston, F. C. 100 1 Corinthians 11.1 82 1 Corinthians 13.13 89 Council of Chalcedon 119 Council of Florence 98

D'Costa, Gavin x-xi, 98, 99, 101-2, 121-2, 124, 127

Demonic, the 63-5 Devout sceptics 85 Dharmakaya-relationships 91, 139, 148 Differential experience, way of see

Religious plurality Dostoyevsky, Fyodor 65

The Brothers Karamazov 64, 65

Eisenhower, Dwight 78

173

174 Index

Eschatological verification see Hick, John

Ethical, the 17, 20ff, 54 Ethical), the 21-5, 53, 54, 67 Ethical2, the 21-2, 24 Excluded middle, law of 129-30 Exclusivism see Religious exclusivism Extra ecclesiam doctrine 98, 99, 100,

101, 103

Faith 3 paradox of 20 knight of see Kierkegaard, S0ren

Faith in 8, 76, 133-4 logic of 76-81, 134, 142-3

Faith relationships 7, 36, 76, 81, 133, 138, 142-3, 148-SO

individual God-relationships 1, 13--34, 36-68

Fear and Trembling see Kierkegaard, Seren

Flew, Antony 95 Francis of Assis, St 46, 73 Fulgentius 98, 105

Genesis 16 Genesis 18.22-33 47 Gide, Andre 60

Lafcadio's Adventures 60-1, 63 God-relationships x, 1, 6-9, 13, 32-5,

71-93, 94, 133-47, 148-9 ethics of 36-68 see also Faith relationships and

Abiding relationships Gombrich, Richard 124 Greene, Graham 66,75

The Power and the Glory 66, 75, 79 Guilt morality 7, 36, 52-7

Handel, George Frederick 89 Messiah 89

Hasidism 41 Hick, John 8, 71-2, 94-5, 107-8,

109-12, 113--14, 116, 120-6, 135, 137,141-2

'Copernican revolution', the 107 eschatological verification 111 Faith and Knowledge 110 'On Grading Religions' 121

religious pluralism 109, 120, 144-5 Hinduism 88, 92, 94, 115, 126, 133,

147 advaitist 81, 132, 144, 145 visistadvaitist (theistic) 77, 78,

91-2, 111, 132, 134, 138 Hogg, James 29

The Private Memoirs and Confessions of a Justified Sinner 29-30

Hong, Edna H. 17 Hong, Howard V. 17 Hume, David 128

Ibsen, H. 40 A Doll's House 40

Imitation of Christ, The 42, 66, 89, 90 Implicit belief, way of see Religious

plurality Incarnation, doctrine of 119, 132, 136 Inclusivism see Religious inclusivism Individual God-relationships see

Faith relationships Islam 77, 78, 89, 94, 121, 126, 133, 138

James, Henry 73 The Ambassadors 73-4

James, William 83 The Varieties of Religious

Experience 83 John 14.6 ISO 1 John 4.16 82 1 John 5.17 14 Judaism 6, 8, 77, 78, 89, 94, 95, 109,

132,133 Juju 128

Kant, Immanuel 109 Karamazov, Ivan 64, 79 Kekes, John x,73-4 Kierkegaard, Seren x, 6, 13--34, 43-4,

47-8, 49-57, 63--5, 79-81, 87, 116, 148

The Concept of Dread (or The Concept of Anxiety) 44

Concluding Unscientific Postscript 14, 15, 16, 32-5, 42-3, 44, 55, 80

Either/Or 44 Fear and Trembling 14-33, 44, 49,

63-4

Index 175

Kierkegaard, SlMen - continued knight of faith 14, 25--6, 32-3, 43,

75,84 parable of the idol worshipper 80 Philosophical Fragments 44 Repetition 44 The Sickness unto Death 44, 65 Training in Christianity (or Practice in

Christianity) 44 King Lear 40 Knight of faith, the see Kierkegaard,

Seren Knitter, Paul 92, 138, 165

Lowrie, Walter 17 Luke 14.26 25, 28, 49 Luke 15.21 36

Malanschuk, Gregor 17 Mann, Thomas 73

Magic Mountain 73 Manson, Charles 28-9,30-1 Maoism 121 Marxism 121, 135 Matthew 5.28 56 Matthew 22.37-9 89 Matthew 25.37-40 86 Meynell, Hugo 136 Micah 6.8 82, 85 Mill, J. S. 4, 54

Utilitarianism 4, 5, 54 Moksha 126 Morris, Herbert 52-60 Moses 6 Muhammad 6, 117, 119

Nazism 140 Nielsen, Kai 95 Nietzsche, Friedrich 64 Nirvana 90, 121, 122, 123, 126, 131,

144,145 Nishitani 103, 106 Noble Eightfold Path 117, 146 Non-cognitivism, way of see Religious

plurality

Olafson, Frederick 24 Outka, Gene 23,29

Parable of the blind men 113

Parable of the idol worshipper see Kierkegaard, S01"en

Paul, St 13, 15-16, 36, 47, 89, 96, 150 Phillips, D. Z. 4-5, 38-9, 42, 55, 96-7,

116 Pluralism see Religious pluralism

under Hick, John Plurality see Religious plurality Prajapati 92 Praxis see Religious praxis Protestantism 6, 78, 132

Qur'an 6, 92, 116, 117, 119, 136, 137

Rahner, Karl 101-3, 105-8 'anonymous Christian' 101-3

Relationships, way of see Religious plurality

Religious audacity 47, 65-6 Religious exclusivism 94, 107, 127 Religious inclusivism 107 Religious pluralism see Hick, John Religious plurality x, 7-9, 94-147, 150

way of the common core 115-27, 128,147

way of differential experience 108-15, 147

way of implicit belief 98-108, 147 way of logical

indeterminacy 127-32, 147 way of non-cognitivism 95-7, 147 way of relationships 133-47

Religious praxis x, 2-7, 68, 148 Revelation 9.11 29 Richard of St Victor 56 Rig Veda 92 Romans 10.13 150 Romans 12.4-8 38 Romans 14.23 13 Runzo, Joseph 162

Satori 115 Saul of Tarsus 6, 47

see also Paul, St Schweitzer, Albert 46, 47-8 Shame morality 7, 36, 57-68 Shiva 109, 138, 150 Sickness unto Death, The see

Kierkegaard, Seren

176 Index

Sin 15,36 Sin morality 37, 53 Smart, Ninian 117, 118, 135 Smith, Cantwell 93, 116-17, 118, 124,

133,135 Towards a World Theology 93

Socrates 2 Stace, W. T. 115 Sunyata 81, 91, 122, 125, 145

Taibi, Mohammad 92 Tao 109 Taoism 88, 109, 135 Temple, William 91-2 Teresa of Avila, St 46, 48, 115 Thakur, Shivesh 92, 129-31, 137-8,

139,146 Tobacco Road 79 Tolstoy, Leo 78

The Coffee-House of Surat 78, 112 The Three Hermits 136

Torah 6 Tragic hero 17, 18, 54 Trepp, Leo 92

Trinity, the 114

Universal, the 4, 5, 54 see also the Ethical,

Utilitarian ethical theories 19 Utilitarianism see J. S. Mill

Vatican I 6 Vedanta 135

Waugh, Evelyn 75 Brideshead Revisited 75

Weber, Max 78 Weil, Simone 85-8,87-9,90,93

Gravity and Grace 85 Waiting on God 85

Whittaker, John 127-32 William of Ockham 2 Wittgenstein, Ludwig 4, 55, 97 Wringham, Robert 29-31

Yahweh 109

Zaddikim 92