By John Hick, Brian Hebblethwaite
This definitive e-book considers the best way Christianity pertains to the opposite global faiths.
Read Online or Download Christianity and Other Religions, New Edition: Selected Readings PDF
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Whereas most folk imagine that the twenty-seven books of the recent testomony are the single sacred writings of the early Christians, this isn't in any respect the case. A significant other quantity to Bart Ehrman's misplaced Christianities, this ebook deals an anthology of up to date and readable translations of many non-canonical writings from the 1st centuries after Christ—texts which were for the main half misplaced or missed for nearly millennia.
Starting with a handful of participants in 1830, the church that Joseph Smith based has grown right into a world-wide association with over 12 million adherents, taking part in famous roles in politics, activities, leisure, and company. but they're an oddity. they're thought of healthy, conservative, and pleasant on one hand, and clannish, bizarre, and self-righteous at the different.
Throughout the 13th century, the frequent conviction that the Christian lands in Syria and Palestine have been of extreme value to Christendom, and that their loss used to be a convinced signal of God's displeasure with Christian society, pervaded approximately all degrees of inspiration. but this related society confronted different crises: non secular dissent and unorthodox ideals have been proliferating in western Europe, and the powers exercised, or claimed, by means of the kings of Europe have been growing to be quickly.
This ebook introduces the reader to ethics by means of analyzing a present and demanding debate. over the last fifty years the orthodox place in ethics has been a greatly non-cognitivist one: considering that there aren't any ethical evidence, ethical comments are top understood, now not as trying to describe the area, yet as having another functionality - reminiscent of expressing the attitudes or personal tastes of the speaker.
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Additional resources for Christianity and Other Religions, New Edition: Selected Readings
It is a salvation really intended for all those millions upon millions of people who lived perhaps a million years before Christ – and also for those who have lived after Christ – in nations, cultures and epochs of a very wide range which were still completely shut off from the viewpoint of those living in the light of the New Testament. If, on the one hand, we conceive salvation as something specifically Christian, if there is no salvation apart from Christ, if according to Catholic teaching the supernatural divinization of mankind can never be replaced merely by good will on the part of man but is necessary as something itself given in this earthly life; and if, on the other hand, God has really, truly and seriously intended this salvation for all men – then these two aspects cannot be reconciled in any other way than by stating that every human being is really and truly exposed to the influence of divine, supernatural grace which offers an interior union with God and by means of which God communicates himself whether the individual takes up an attitude of acceptance or of refusal towards this grace.
There has been some temptation, perhaps, even not to recognize it at all! – or at least, not to recognize how serious, and how far-reaching, it is: that the whole Church is involved, and not merely ‘those interested in missions’. At the practical level the situation is acute enough. It is not only in China that the traditional missionary venture has come or is coming to an end. Take the problem of recruitment: more have remarked on the fact that volunteers today are either scarce or curious, than that today no mission board can in fact offer any young person a life vocation on the mission field.
The official, institutional forms known as the ‘kingdom’ and the priesthood were so little proof against this God-offending corruption that they could bring about the ruin of the Israelitic religion itself. And since there were also pseudo-prophets, and no infallible ‘institutional’ court of appeal for distinguishing genuine and false prophecy, it was – in the last analysis – left to the conscience of the individual Israelite himself to differentiate between what in the concrete appearance of the Israelitic religion was the true covenant with God and what was a humanly free, and so in certain cases falsifying, interpretation and corruption of this God-instituted religion.