The New Frontier of Religion and Science: Religious Experience, Neuroscience and the Transcendent

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  1. Religious Experience, Neuroscience and the Transcendent
  2. Can Neurotheology Explain Religion?
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  4. John Hick - Wikipedia

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Religious Experience, Neuroscience and the Transcendent

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Auflage , Famines and Drought by Rolando V. This book is certain to generate lively debate. Hick introduces not only key issues in neuroscience clearly and in an accessible way, but also offers a convincing critique of the naturalistic presuppositions of its practitioners. But this book is about more than defending religion against the onslaught of scientific humanism: it also seeks to expand his own theory of religion.

In a time when the differences between religions seems more acute and threatening than ever, Hick advances a pluralistic perspective that seeks to bring together the wisdom of the world's faiths through an emphasis on the role of spiritual practice.

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Can Neurotheology Explain Religion?

An optimistic, provocative and profound book. The renowned theologian and religious philosopher John Hick meets this challenge. He questions the human preconditions of recognition in view of an increasing biologistic materialism, which regards religion as mere chemical and electrical interactions of the brain. It is a small book that both breaks new ground and offers to those familiar with Hick's corpus a summary the current state of his remarkable life-work Chester Religious Studies. Hick has provided an important and accessible contribution to the science-theology debate which will broaden outlooks and challenge assumptions.

Please sign in to write a review. If you have changed your email address then contact us and we will update your details. We have recently updated our Privacy Policy. The site uses cookies to offer you a better experience. By continuing to browse the site you accept our Cookie Policy, you can change your settings at any time. We can order this Usually dispatched within 3 weeks. Quantity Add to basket. This item has been added to your basket View basket Checkout. This is the first major response to the challenge of neuroscience to religion.

It considers eastern forms of religious experience as well as Christian viewpoints and challenges the idea of a mind identical to, or a by-product of, brain activity. It explores religion as inner experience of the Transcendent, and suggests a modern spirituality. Chester Religious Studies ' Added to basket. He says that "Christian essence is not to be found in beliefs about God In turn, this means that the birth, life, death, and resurrection of Jesus form the permanent basis of the Christian tradition. Hick continues in this work to examine the manner in which the deification of Jesus took place in corporate Christianity following his crucifixion and questions whether or not Jesus actually thought of himself as the Messiah and the literal Son of God.

In several places e.

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Hick contends "that the historical Jesus of Nazareth did not teach or apparently believe that he was God, or God the Son, Second Person of a Holy Trinity, incarnate, or the son of God in a unique sense. That is, Jesus for example was not literally God in the flesh incarnate , but was metaphorically speaking, the presence of God.

  1. Cognitive Science: An Introduction to Mind and Brain.
  2. Neurotheology: The relationship between brain and religion;
  3. The New Frontier of Religion and Science.
  4. The New Frontier of Religion and Science.

This, I Hick believe, is the true Christian doctrine of the incarnation. Neither the intense christological debates of the centuries leading up to the Council of Chalcedon, nor the renewed christological debates of the 19th and 20th Centuries, have succeeded in squaring the circle by making intelligible the claim that one who was genuinely and unambiguously a man was also genuinely and unambiguously God. Hick has identified with a branch of theodicy that he calls " Irenaean theodicy " or the "Soul-Making Defense".

In other words, God allows suffering so that human souls might grow or develop towards maturation. For Hick, God is ultimately responsible for pain and suffering, but such things are not truly bad. Perhaps with a greater degree of perception, one can see that the "evil" we experience through suffering is not ultimately evil but good, as such is used to "make our souls" better.

The discussion of evil in Hick has been challenged by a number of theologians and moral philosophers including David Griffin and John K. Using Hick's own words, Roth has stated, "Hick's theodicy is implausible to me because I am convinced that his claims about God's goodness cannot stand the onslaught of what he calls the principal threat to his own perspective: 'the sheer amount and intensity of both moral and natural evil.

Second, I am dubious about Hick's hope of a gradual spiritual evolution till human beings reach a full state of God-consciousness Third, I believe Hick also faces what I call the 'cost-effective' criticism of the free will defense My final and most serious criticism of Hick concerns his commitment to universalism. For a list of his books see the referenced footnote.

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From Wikipedia, the free encyclopedia. This article is about the philosopher and theologian. Scarborough, England. Birmingham , England [2]. Boston Collaborative Encyclopedia of Western Theology. Walter A. Grand Rapids: Baker Academic, Retrieved on 5 March Retrieved 25 February Four Views on Salvation in a Pluralistic World. Dennis L. Okholm and Timothy R.

Four Views on Salvation in a Pluralistic World". Retrieved 27 February God and the Universe of Faiths. Oxford: OneWorld Publications Ltd.

John Hick - Wikipedia

Retrieved 25 April Quinn and Kevin Meeker, eds. Oxford: Oneworld Publications Ltd. Davis, ed. Encountering Evil , p. Archived from the original on 21 March Retrieved 21 February Princeton Theological Seminary. Francis Landey Patton J.