I have suggested, however, that science is not as objective, nor religion as subjective, as the view dominant
among philosophers of religion has held.
reality quotes arrogance, «John Hick, a noted
British philosopher of religion, estimates that 95 percent...» What's the methodology used in to reach this Hick conclusion?
Hick, one of the few prominent
philosophers of religion who concerns himself with personal eschatology, has labored over the past few decades to construct a picture of heaven that is free of religious particularity.
The American
philosopher of religion Charles Hartshorne (1897 — 2000) was already pursuing patterns of thought along lines similar to Whitehead when he arrived at Harvard for post-doctoral work in 1925 and became Whitehead's teaching assistant.
However much we recognize a profound ontological difference between elements of the world, including a fundamental difference between ourselves,
many philosophers of religion want to say that God knows and empathizes with human experience in a way similar to divine relativity for several reasons: omniscience, a resolution to theodicy, and ontological unity.
In this endeavor he felt a sense of kinship with a distinguished group of
contemporary philosophers of religion: Richard Rothe, Hans Martensen, Isaak Dorner, and Rudolf Hermann Lotze in Germany; and Borden Parker Bowne, Henry Churchill King, and George Trumbull Ladd in America.
The man they really need to consult is, once again, Cardinal Newman, who leveled devastating artillery against the argument from design, especially in The Idea of a University, which despite its well - deserved fame has long gone underutilized
by philosophers of religion, perhaps because his critique of their work is so devastating.
Philosophers in general — and so
also philosophers of religion — were simply writing for each other, and their results seemed to me to have little to do with the real world.
As
Princeton philosopher of religion Jeffrey Stout has written, «There is no method for good argument and conversation save being conversant — that is, being well versed on one's own tradition and on speaking terms with others»
In his «friendly criticism,» which we enjoy, Ed regrets that we've given so much room to
contemporary philosophers of religion, for example Richard Swinburne and Alvin Plantinga, who argue for «theistic personalism.»
... [T] heodicy is not primarily a game played
by philosophers of religion, in which one wins simply by showing that no rigorous disproof of one's idea of God has been produced.
Many theologians and
philosophers of religion have proposed a «free - will defense» of God's goodness.
«John Hick, a noted British
philosopher of religion, estimates that 95 percent of the people of the world owe their religious affiliation to their god to an accident of birth.
Unsurprisingly, not
all philosophers of religion (including some atheist ones) think Grayling has done a good job of knocking down two millennia of thought on the nature and necessity of God.
2 Even
the philosopher of religion Charles [238] Hartshorne could maintain that we should not simply «add» Jesus to an unreconstructed idea of a non-loving God; rather, we should take Jesus as «proof that God really is love.»
He was
a philosopher of religion, an interpreter of Christianity for the general public, who argued from Christian principles and attempted to find solutions to contemporary socioeconomic problems He greatly influenced the Christian Church through his initiatives in interdenominational and international Church affairs.
The task of
the philosopher of religion or theologian today involves as a major priority the conceiving of God in accord with the innate demands of man's psychic life.
«John Hick, a noted British
philosopher of religion, estimates that 95 percent of the people of the world owe their religious affiliation to an accident of birth.
The biologist and theologian Arthur Peacocke also works there; and
the philosopher of religion Keith Ward has courageously confronted the atheist popularizer of science, Richard Dawkins.
Thus Wieman came to Chicago as
a philosopher of religion, understanding the religious problem in the way over against which Mathews interpreted his own commitment to the Christian socio - historical movement.
Charles Hartshorne,
a philosopher of religion who worked with the model I am proposing, was also an ornithologist.
Generally,
the philosophers of religion have been left by the theologians to go their own way, with relatively little interchange.
His 2010 book, Principles of Neurotheology, recommends collaboration between neuroscientists and specialists in the fields of religious studies,
philosophers of religion, and theologians.