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  1. Religions and Conflicts.Roberto Di Ceglie - 2020 - Heythrop Journal 61 (4):620-632.
    Many believe that a peaceful, tolerant and respectful coexistence among religions is not compatible with the conviction that only one of them is true. I argue that this ‘incompatibility problem’ (IP) is grounded in a ‘naturalistic assumption’ (NA), that is, the assumption that every subject, including religion, should be treated without taking into account that a super‐natural being may exist and reveal to us an unexpected way to deal with our experience. I then argue that in matters of religion, NA (...)
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  2. Religious Moral Languages, Secularity, and Hermeneutical Injustice.Gorazd Andrejč - 2020 - In Dennis Vanden Auweele & Miklos Vassanyi (eds.), Past and Present Political Theology: Expanding the Canon. London, UK:
    As a philosophical approach to public moral discourse in a religiously plural society, Jeffrey Stout’s “modest pragmatism” has received a mixed response from the opposite sides of the secularism debate. While many political theologians and communitarians claim that Stout concedes too much to the secularists, some secularists, on the other hand, find Stout’s inclusive approach towards religious reasonings in public discourse all too “theological.” This essay offers a re-examination and a further analysis of modest pragmatism in the light of recent (...)
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  3. The Social Nature of the Sensus Fidei in the Thought of Karl Rahner.Howard Ebert - 2016 - Philosophy and Theology 28 (2):493-512.
    This paper argues that Rahner’s approach lays the foundation for a serious analysis of the social dynamics at work in the reality of the sensus fidei. Theologically, Rahner’s view of the Church as communal, sacramental, and spirit-filled is dynamic and relational. This view coupled with his acknowledgement of the new social reality of the World Church living in diaspora creates a conceptual space in which a socially informed notion of the sensus fidei can be articulated. Suggestive in nature, Rahner’s appreciation (...)
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  4. The Common Consent Argument for the Existence of Nature Spirits.Tiddy Smith - 2019 - Australasian Journal of Philosophy 98 (2):334-348.
    The traditional common consent argument for the existence of God has largely been abandoned—and rightly so. In this paper, I attempt to salvage the strongest version of the argument. Surprisingly,...
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  5. Review of Brian Hebblethwaite, Ethics and Religion in a Pluralistic Age. [REVIEW]Gary Chartier - 1998 - Andrews University Seminary Studies 36:128-31.
  6. Panentheism and the Conception of the Ultimate in John B. Cobb’s Process Philosophy.Oliver Li - 2019 - Sophia 58 (4):631-643.
    The concept of ultimate reality has an important role in the metaphysics of religious pluralism. John B. Cobb—a process philosopher in the Whiteheadian tradition—has suggested not only two ultimates, like other process philosophers, but three ultimates: God, creativity, and the cosmos. Based on this, I argue, firstly, that Cobb’s tripartite conception of the ultimate offers greater conceptual resources for inter-religious dialog than, for example, John Hick’s conception of ultimate reality or ‘the Real’. In support of this first claim, I will (...)
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  7. Master Questions, Student Questions, and Genuine Questions: A Performative Analysis of Questions in Chan Encounter Dialogues.Nathan Eric Dickman - 2020 - Religions 2 (11):72.
    I want to know whether Chan masters and students depicted in classical Chan transmission literature can be interpreted as asking open (or what I will call “genuine”) questions. My task is significant because asking genuine questions appears to be a decisive factor in ascertaining whether these figures represent models for dialogue—the kind of dialogue championed in democratic society and valued by promoters of interreligious exchange. My study also contributes to a more comprehensive understanding of early Chan not only by detailing (...)
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  8. Introduction.Timothy Stanley - 2015 - In Religion after Secularization in Australia. New York:
    Religion’s persistent and new visibility in political life has prompted a significant global debate. One of its key features concerns the nature and impact of secularization. This book intervenes in two ways. Firstly, it provides summative accounts of the history, culture and legal interactions that have informed Australia’s unique example. Secondly, it critically analyzes secular political theory concerning the public sphere, deliberative politics and democratic practices. The compendium aims to propel the debate in new directions and promote urgently needed public (...)
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  9. Myself, Only Moreso: Conditions for the Possibility of Transreligious Theology.J. R. Hustwit - 2016 - Open Theology 2:236-241.
    Transreligious theologians are posed with a number of difficult questions. First, how can I understand the beliefs and practices of a worldview I do not share? Then, once I begin to construct and synthesize truth claims, how normative are the source traditions? Finally, how do we transreligious theologians judge truth claims as better and worse? By offering answers to these questions using a model of critical interreligious appropriation, we may find a basis for a critical transreligious theology that avoids naïve (...)
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  10. Empty Selves and Multiple Belonging: Gadamer and Nagarjuna on Religious Identity’s Hidden Plurality.J. R. Hustwit - 2016 - Open Theology 3:107-116.
    The reaction to multiple religious belonging has been fraught with anxiety in the monotheistic traditions. Nevertheless, increasing numbers of people report belonging to multiple religions. I propose that it is most useful to think of multiple religious belonging not so much as an expression of choice, but just the opposite. Multiple religious belonging is best explained as the ontological condition of two or more religious traditions constituting the self, so that the self’s possibilities are constrained by those religions. Furthermore, I (...)
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  11. Religious Diversity (Atheism).Tiddy Smith - 2019 - In Graham Oppy & Joseph Koterski (eds.), Theism and Atheism: Opposing Arguments in Philosophy. Farmington Hills, MI, USA: pp. 243-257.
    On what grounds can religious belief be maintained when the chances that one has happenedupon the one true religion are so very low and when it seems that all believers have an equallystrong sense that they are justified in their own beliefs? In answer to the problem, three popularapologetic strategies have often been presented, and in their simplest forms they run as follows:1. All religions are basically right.2. All religions are partly right.3. My religion is right, and the others are (...)
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  12. Book Review: Disputed Questions in Theology and the Philosophy of Religion. [REVIEW]S. Mark Heim - 1995 - Interpretation: A Journal of Bible and Theology 49 (3):328-330.
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  13. On Pluralism and Truth A Critique of Michael P. Lynch’s Truth in Context.Gregory E. Ganssle - 2001 - Philosophia Christi 3 (2):485–496.
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  14. Theology of Religions After Knitter and Hick: Beyond the Paradigm—.Marianne Farina - 2007 - Interpretation: A Journal of Bible and Theology 61 (1):24-27.
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  15. Book Review: Religious Pluralism In America: The Contentious History of a Founding IdealReligious Pluralism In America: The Contentious History of a Founding IdealbyHutchisonWilliam R.Yale University Press, New Haven, 2003. 276 Pp. $29.95. ISBN 0-300-09813-8. [REVIEW]Dewey D. Wallace - 2004 - Interpretation: A Journal of Bible and Theology 58 (4):434-434.
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  16. Pluralism and Particularity in Religious Belief.Paul Varo Martinson & Brad Stetson - 1998 - Buddhist-Christian Studies 18:265.
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  17. The Truth of Religious Propositions.Karl Britton - 1935 - Analysis 3 (1-2):21-27.
  18. Religious Diversity And Democratic Institutional Pluralism.Veit Bader - 2003 - Philosophy Today 31 (2):265-294.
    Strict separation of church from a presumed ‘religion-blind’and strictly ‘neutral’state still is the preferred model in liberal, democratic, feminist, and socialist political theory. Focusing on the full, reciprocal relationships between society-culture-politics-nation-state and religions, this article makes a case in favor of ‘nonconstitutional pluralism’ in general, associative democracy in particular. Associative democracy recognizes religious diversity both individually and organizationally; it stimulates legitimate religious diversity; it prevents a hidden majority bias; and it provides a legitimate role for organized religions in the provision (...)
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  19. Problems in the Philosophy of Religion: Critical Studies of the Work of John Hick.Mark Wynn - 1992 - Religious Studies 28 (4):581-582.
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  20. Critical Religious Education, Multiculturalism and the Pursuit of Truth. By Andrew Wright: Book Reviews. [REVIEW]Brendan Carmody - 2009 - Heythrop Journal 50 (3):566-567.
  21. Religious Tolerance Through Humility: Thinking with Philip Quinn. Edited by James Kraft & David Basinger. Pp. Ix, 130, Aldershot, Ashgate, 2008, $88.95. [REVIEW]Anthony Egan - 2012 - Heythrop Journal 53 (3):540-541.
  22. Aspectual and Religious Perceptions A Reply to M. W. Hughes.James Moulder - 1969 - Sophia 8 (2):10-17.
  23. Religious Thought and Economic Society. [REVIEW]P. D. J. - 1979 - Review of Metaphysics 32 (4):776-777.
    Four previously unpublished chapters by Jacob Viner. The first two deal with the economic doctrines of the Christian Fathers and the Scholastics; the last two are each concerned with a particular aspect of the relationship between religious thought, economic ethics, and society. Initially conceived as part of a larger study on "Religion and Society," this volume holds some interest for the philosopher of religion because it examines the treatment by Christian theologians, both Protestant and Catholic, of topics such as private (...)
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  24. "Jamesian Religious Pluralism": A Response to Clanton.Stuart Rosenbaum - 2006 - Southwest Philosophy Review 22 (2):79-81.
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  25. Hick and Saints: Is Saint-Production a Valid Test?'.Rebecca Pentz - 1991 - Faith and Philosophy 8 (1):96-103.
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  26. Hick’s Religious Pluralism and “Reformed Epistemology”: A Middle Ground.David Basinger - 1988 - Faith and Philosophy 5 (4):421-432.
    The purpose of this discussion is to analyze comparatively the influential argument for religious pluralism offered by John Hick and the argument for religious exclusivism which can be generated by proponents of what has come to be labeled ‘Reformed Epistemology.’ I argue that while Hick and the Reformed exclusivist appear to be giving us incompatible responses to the same question about the true nature of ‘religious’ reality, they are actually responding to related, but distinct questions, each of which must be (...)
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  27. Only One Way? Three Christian Responses on the Uniqueness of Christ in a Religiously Plural World. By Gavin D'Costa, Paul Knitter, and Daniel Strange. Pp. Vii, 240, London, SCM, 2011, $45.00. [REVIEW]Glenn Morrison - 2014 - Heythrop Journal 55 (3):495-496.
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  28. Only One Way? Three Christian Responses on the Uniqueness of Christ in a Religiously Plural World. By Gavin D'Costa, Paul Knitter, and Daniel Strange. Pp. Vii, 240, London, SCM, 2011, $45.00. [REVIEW]Glenn B. Siniscalchi - 2014 - Heythrop Journal 55 (2):314-315.
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  29. Religious Universalism: Swami Vivekananda’s Vision.Pardeep Kumar - 2008 - Proceedings of the Xxii World Congress of Philosophy 45:171-176.
    Swami Vivekananda formulated religious universalism for solving various issues of society. Religion, for him was realization. He gave a wide definition of religion in the form of humanism. Religion does not just teach man to refrain from evils but it is doing well for others. If religion is understood in correct sense, much of our social evils in the society would be solved. It did not consist of doctrines or dogmas. For him being religious did not mean being Hindu, Christian, (...)
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  30. Hick, Faith, Science, and the Twentieth Century.David A. Conway - 1981 - Philosophy Research Archives 7:182-222.
    Over the past several years John Hick has developed a view of theistic faith which is philosophically sophisticated and religiously sensitive. In this paper I first attempt to develop an overall interpretation of Hick's position and offer several piecemeal criticisms of it. I then offer "diagnosis" of why Hick cannot, in his own terms, develop a coherent defense of theism and suggest a basic strategy for avoiding the problems he encounters. This strategy results in a defense of theistic faith that (...)
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  31. John Hick on Whether God Could Be an Infinite Person.Daniel Howard-Snyder - 2016 - Journal of Analytic Theology 4:171-179.
    "Who or what is God?," asks John Hick. A theist might answer: God is an infinite person, or at least an infinite personal being. Hick disagrees: "God cannot be both a person and infinite." Moreover, he says, the distinction between being a person and being a personal being "is a distinction without a difference." Thus, God cannot be an infinite personal being either. In this essay, I assess Hick's reasons for drawing these conclusions. I argue that, even if some other (...)
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  32. Modern Indian Responses to Religious Pluralism.E. G. - 1991 - Journal of the American Oriental Society 111 (1):212.
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  33. Pluralism, Religious.Michael Barnes Norton - 2016 - Internet Encyclopedia of Philosophy.
    Religious Pluralism Religious pluralism, broadly construed, is a response to the diversity of religious beliefs, practices, and traditions that exist both in the contemporary world and throughout history. The terms “pluralism” and “pluralist” can, depending on context or intended use, signify anything from the mere fact of religious diversity to a particular kind of philosophical … Continue reading Pluralism, Religious →.
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  34. John Hick's Philosophy of Religious Pluralism - A Critical Examination.Janusz Salamon - 2003 - Forum Philosophicum: International Journal for Philosophy 8:167-180.
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  35. On Empirical Premisses of Ontological Pluralism.Piotr Lenartowicz - 2006 - Forum Philosophicum: International Journal for Philosophy 11:51-53.
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  36. Religious Freedom and the Threat of Jurisdictional Pluralism.Stefan3 Rummens & Roland Pierik - 2015 - Netherlands Journal of Legal Philosophy 44 (3):165-168.
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  37. Gavin D'Costa's Trinitarian Theology of Religions: An Assessment.Loe-Joo Tan - 2014 - New Blackfriars 95 (1055):88-104.
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  38. Christianity and World Religions: Disputed Questions in the Theology of Religions by Gavin D’Costa.Stephen Bullivant - 2010 - New Blackfriars 91 (1032):207-209.
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  39. Hick and Loughlin on Disputes and Frameworks.Gavin Hyman - 1998 - New Blackfriars 79 (931):391-405.
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  40. A Response to Cardinal Ratzinger on Religious Pluralism.John Hick - 1997 - New Blackfriars 78 (921):456-458.
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  41. Evil and Religious Pluralism: The Eschatological Resolution.David Cheetham - 1997 - New Blackfriars 78 (915):208-217.
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  42. Religious Pluralism in Struggles for Justice.Selwyn Gross - 1990 - New Blackfriars 71 (841):377-386.
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  43. Print, Islam, and the Prospects for Civic Pluralism: New Religious Writings and Their Audiences.D. F. Eickelman & J. W. Anderson - 1997 - Journal of Islamic Studies 8 (1):43-62.
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  44. ‘Byrne’s’ Religious Pluralism.Tim Mawson - 2005 - International Journal for Philosophy of Religion 58 (1):37-54.
    " All major religious traditions are equal in respect of making common reference to a single transcendent sacred reality. All major traditions are likewise equal in respect of offering some means or other to human salvation. All traditions are to be seen as containing revisable, limited, accounts of the nature of the sacred: none is certain enough in its particular dogmatic formulations to provide the norm for interpreting the others." P. Byrne, Prolegomena to Religious Pluralism, p. 12. In this paper, (...)
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  45. Truth-Claims and Inter-Religious Dialogue.Julius Lipner - 1976 - Religious Studies 12 (2):217.
    The debate continues concerning the nature of religious truth-claims and their role in dialogue: a seemingly vexatious topic not only in discussions between religious persons and those who question the value of accredited religion, but also within the camp of differently aligned believers themselves. Indeed the present interest in inter-religious understanding has tended to make this problem even more acute. In Part I of this paper I wish to discuss the issue of truth-claims in religion within the context of two (...)
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  46. The Doctrines of a Religious Community About Other Religions.J. A. Dinoia - 1982 - Religious Studies 18 (3):293.
    A member of a religious community might have occasion to ask of the teachers in his community: What do we have to say about other religions? What is the value of their beliefs and ways of life as compared with ours? How are we to regard other religous people? How are we to act towards them?
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  47. On Conflicting Religious Truth–Claims.John Hick - 1983 - Religious Studies 19 (4):485-491.
    In their article ‘On Grading Religions, Seeking Truth, and Being Nice to People’ Paul Griffiths and Delmas Lewis present my view of the relation between the world religions as a ‘nonjudgmental inclusivism’ which, in the interests of harmony and goodwill, denies that the different religions make conflicting truth–claims. Indeed, according to Griffiths and Lewis, I deny that they make any truth–claims at all. Thus ‘since the apparently incompatible truth–claims found in the world's major religious systems are not in fact truth–claims (...)
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  48. Knitter's Pluralism and Christian Orthodoxy.Glenn B. Siniscalchi - 2015 - The Australasian Catholic Record 92 (4):459.
    Siniscalchi, Glenn B Undoubtedly, the unique mediatorial role that Jesus has for salvation has been defended by Christians from the earliest days of the church. In recent years some theologians have tried to reverse the church's traditional understandings of Jesus for the sake of reinterpreting Catholic doctrine in more defensible terms in the modern world. Sometimes these revised understandings of Christ's uniqueness result in unacceptable versions of 'religious pluralism'. In essence, these religious pluralists deny the unique salvific role of Jesus (...)
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  49. IX. The Religious Situation.Edna H. Hong - 1998 - In Kierkegaard's Writings, Xxiii: "The Moment" and Late Writings. Princeton University Press. pp. 35-38.
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  50. Discussion Paper : When a Work is Finished : A Response to Darren Hudson Hick.Paisley Nathan Livingston - unknown
    [Discussion article, no abstract is available].
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