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In this cross-cultural, interdisciplinary study, John Hick draws upon major world religions, as well as biology, psychology, parapsychology, anthropology, and philosophy, to explore the mystery of death. He argues that scientific and philosophical objections to the idea of survival after death can be challenged, and he claims that human inadequacy in facing suffering supports the basic religious argument for immortality.
Analyzes the attitudes of Christians toward other religions and examines how the major religions of the world establish a relationship with God
Renowned theologian and philosopher of religion John Hick takes a hard look at intellectual problems facing Christians in the late twentieth century: Where exactly does Christianity fit into the scheme of the world in light of other world religions? and Is it possible to remain Christian while accepting the truth of other beliefs? Employing the use of a dialogue between "Phil" (philosophy) and "Grace" (theology), Hick explores the validity of other religions and Christianity's place among them. Offering good reasons for why the traditional stance that Christianity is the only true religion is no longer workable, he puts forth a cogent defense of Christianity in the global context of other religions. This book is must reading for those concerned about the uniqueness of Christianity and how it is to be interpreted theologically in today's world.
John Hick is one of the world's foremost theologians and philosophers of religion: his books feature on many comparative religion and philosophy courses and his theories and work in the field of race relations have earned him international acclaim. In this warm-hearted account, he tells his life story, from his schoolboy days in Yorkshire, through his conversion to evangelical fundamentalism, to his renunciation of this to become a staunch advocate of religious pluralism.
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.
In this revision of his widely read study, John Hick has taken advantage of constructive comments on the first edition to make the book more useful. New material has been added and the overall structure of the volume has been changed to strengthen it both as an introduction to the problem of religious knowledge and as an exposition of the view of faith that seems to him most adequate. There is a new chapter on the Thomist-Catholic view of faith; a new treatment of the controversial notion of eschatological verification, taking account of various published critiques of the concept; and a new section on the way in which the Christian faith-awareness of God expresses itself in a distinctive way of life.
The case for a bigger, more complete picture of reality in which a fifth, spiritual dimension plays a central role 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
According to John Hick's model of religious pluralism, all the world's great religions present equally valid ways of understanding and responding to the same ultimate Reality. This book offers an exposition of, and critical response to, Hick's model. Following an introductory chapter that surveys dominant approaches to religious diversity, the rise and development of Hick's pluralist interpretation of religions is traced. Finally, a critical assessment of Hick's mature pluralist model is offered. The conclusion: Hick's model is ultimately unsuccessful in overcoming the pluralist's most difficult conceptual problem, namely providing an adequate account of the fact that the world's religions understand the divine Reality in often contradictory ways. Ultimately, Hick's own solution threatens two of his long-cherished goals: a robust religious realism and a tradition-neutral religious pluralism.
The essays in this book cover a wide range of issues centred on two themes, the search for truth, and the search for justice and peace. The search for truth concerns the ultimate reality to which the world's great religions point, involving discussion of religious experience, religious language, the relations between religions, life and death, and Christian belief. The search for justice and peace is pursued in the quest for a global ethic and in the life and thought of Mahatma Gandhi and again in South Africa during the apartheid era. Who or What is God? begins with the ordinary concept of God found today in most churches and in common discourse - the God whom such writers as Richard Dawkins in The God Delusion and Christopher Hitchins in God is Not Great reject. Hick also rejects this concept, but not the experience of transcendent reality that it so inadequately expresses. This leads to a distinction, drawn in different ways within each of the world faiths, between God or the Ultimate in itself and that reality as humanly known in terms of human concepts and in historically and regionally different forms.