By Chester Gillis
An try and problem John Hick's concept of salvation which examines the biblical language of fantasy and metaphor. Hick continues that the Christian interpretation of salvation during which Christ is known because the specific and ultimate revelation of God is wrong.
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Extra info for A Question of Final Belief: John Hick’s Pluralistic Theory of Salvation
1:22-23, Eph. 4:4, and 1 Cor. 12:27. For a thorough overview of these positions see Alan Race, Christians and Religious Pluralism (Maryknoll: Orbis, 1982) pp. 10-37. Quoted in Race, Christians and Religious Pluralism, p. 10. Also see Jerome Theisen's penetrating study of the axiom 'extra ecclesiam nulla salus': The Ultimate Church and the Promise of Salvation (Collegeville: St. John's University Press, 1976). Religious Pluralism 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27.
But in Western Christianity this pluralistic consciousness has only fully emerged during the lifetime of people now living. Prior to that, religions such as Hinduism and Buddhism, Judaism and Islam, were generally seen as strange and dark residues of paganism, utterly inferior to Christianity and proper targets of the Churches' missionary zeal. Today, however, we have all become conscious, in varying degrees, that our Christian history is one of a number of variant streams of religious life, each with its own distinctive forms of experience, thought, and spirituality.
13 So here interpretation counts as both recognition and explanation. ' 14 What Hick wants to argue is that our religious knowledge, that is, our knowledge of God, is not unlike our knowledge of other things and experiences in general. Religious knowledge is not in a special epistemological category because of its referent but operates in the same way as our cognitive-experiential knowledge. He says: I am suggesting then that faith is to be equated with the interpretative element within our experience - in sense perception; in moral responses; and in religion, where it is the interpretative activity by which we experience life as decisively created and ourselves as living in the unseen presence of God.