PROBLEMS IN THE PHILOSOPHY OF RELIGION: CRITICAL STUDIES OF THE WORK OF JOHN HICK

PROBLEMS IN THE PHILOSOPHY OF RELIGION: CRITICAL STUDIES OF THE WORK OF JOHN HICK

Problems in the Philosophy of Religion Critical Studies of the Work of John Hick Edited by Harold Hewitt, Jr. Palgrave Macmillan

The Claremont Graduate School 1991 Softcover reprint of the hardcover 1st edition 1991 All rights reserved. For information, write: Scholarly and Reference Division, St. Martin's Press, Inc., 175 Fifth Avenue, New York, NY 10010 First published in the United States of America in 1991 ISBN 978-1-349-21549-2 ISBN 978-1-349-21547-8 (ebook) DOI 10.1007/978-1-349-21547-8 Library of Congress Cataloging-in-Publication Data Problems in the philosophy of religion: critical studies of the work of John Hick / edited by Harold Hewitt, Jr. p. cm. Includes index. ISBN 978-0-312-06137-1 1. Hick, John-Contributions in philosophy of religion. 2. Religion-philosophy-History-20th century. I. Hewitt, Harold, 1955- BL51.P735 1991 200'.1-dc20 90-26889 CIP

Contents Preface Note on References Notes on the Contributors ix xii xiii PART I ON AN INTERPRETATION OF RELIGION 1 1 John Hick and Religious Pluralism: Yet Another Revolution Gavin O'Costa CRITICAL RESPONSE REPLY John Hick James Kellenberger 3 19 24 2 An Interpretation of An Interpretation of Religion Chester Gillis CRITICAL RESPONSE: From Philosophy of Religion to History of Religion Carl W. Ernst REPLY John Hick 28 46 51 3 Humanism and Hick's Interpretation of Religion C. Robert Mesle CRITICAL RESPONSE: Sin and Salvation from a Feminist Perspective June O'Connor REPLY John Hick 54 72 82 4 John Hick's An Interpretation of Religion Paul Badham 86

vi Contents CRITICAL RESPONSE: The Glitch in An Interpretation of Religion L. Stafford Betty REPLY John Hick 98 104 PART II THEODICY AND LIFE AFTER DEATH 109 5 Paradox and Promise: Hick's Solution to the Problem of Evil William Rowe CRITICAL RESPONSE: Linda Zagzebski Response to Linda Zagzebski William Rowe REPLY John Hick 111 125 130 134 6 John Hick on the Self and Resurrection Frank B. Dilley CRITICAL RESPONSE: Hick and Dilley on Life after Death Stephen T. Davis REPLY John Hick 138 156 160 7 Hick against Himself: His Theodicy versus his Replica Theory Dan R. Stiver 162 CRITICAL RESPONSE: In Defence of Hick's Theodicy Harold Hewitt, Jr 173 REPLY John Hick 176 PART III THE DOCTRINE OF THE INCARNATION 179 8 Squares and Circles: John Hick and the Doctrine of the Incarnation Gerard Loughlin 181

Contents Vll REPLY John Hick 206 PART IV ON AN INTERPRETATION OF RELIGION: A CONCLUDING NARRATIVE 211 9 At the Bend in the Road: A Story about Religious Pluralism Julius Lipner 213 CRITICAL RESPONSE: The Road Not Taken: A Story about Religious Pluralism, Part 2 Joseph Prabhu 235 REPLY John Hick 242 Index 244

Preface For two days, 7 and 8 April 1989, religious scholars from around the world gathered on the campus of Claremont McKenna College. This gathering has become something of an annual event since, in the spring of 1979, John Hick accepted his appointment as Danforth Professor of the Philosophy of Religion at The Claremont Graduate School. Under Hick's direction, the annual "Philosophy of Religion Conference" addresses a wide range of topics related to the philosophy of religion. Several of the conference proceedings have found their way into publication. But in this particular year there was to be a difference. The topic was John Hick's own work, following a suggestion from his academic colleagues in Claremont that it would be fitting to celebrate the achievements of a long and distinguished career, most recently recognized in the publication of Hick's 1986 Gifford Lectures under the title An Interpretation of Religion: Human Responses to the Transcendent. His colleagues thought it best to honour Hick not with a Festschrift (one is, incidentally, already in progress), but with the type of intellectual exchange by means of which Hick has invigorated those around him: the respectful but candid critique, replete with direct responses from the person whose ideas and works are being criticized. This collection of essays follows generally the pattern of the conference. During the conference, a paper analysing Hick's ideas was presented. It was followed by the reading of a prepared critical response. Then all conference participants, including John Hick, were invited to raise questions and offer insights. Finally, Hick was provided the opportunity to bring the discussion to a close by offering his final reply to the session. Similarly, each chapter presented here begins with a paper, is followed by a "Critical Response", and concludes with Hick's "Reply". I think the reader will be especially interested in Hick's "Reply" to each of the papers; each one is characteristically pointed and clear. This format will, I hope, not only prove useful to the reader, but also prove faithful to the spirited exchanges which characterized the conference. ix

x Preface The only exception to this format occurs in the case of Gerard Loughlin's paper. Loughlin, alas, could not attend the conference, and consequently there is no "Critical Response" to his essay. The papers in this collection address a wide variety of topics. Some of them renew discussion of familiar themes and criticisms. For example, there is Gerard Loughlin's critique of Hick's writings about the Incarnation; or William Rowe's excellent presentation of Hick on the problem of evil; or Frank Dilley's and Dan Stiver's discussions of the replica theory and life after death. However, most of the papers address An Interpretation of Religion. Gavin D'Costa argues that Hick's position in the work is ultimately self-contradictory. Chester Gillis provides a survey of what he regards as the new insights, possible shortcomings, and lasting contributions of the work. Robert Mesle argues that Hick's claim to have considered all intellectual and social movements appropriate to the task he defines for himself is insupportable in the case of humanism. June O'Connor echoes this concern in the case of feminist theology. Paul Badham analyses the work from a philosophical perspective. Finally, this book closes with two delightful narratives. The first, by Julius Lipner, challenges Hick's assertion that one cannot ascribe personal or non-personal attributes to the Real an sich. The second, by Joseph Prabhu, offers an alternative theology to that of Lipner and that of Hick. My review of the contents of this book is intentionally brief. The essays are lucid and can be appreciated by all interested readers, from scholars in related fields to students of religious studies to "laypersons" whose interest, perhaps, has been aroused by reading An Interpretation of Religion. I wish to acknowledge the contributions of Steven T. Davis, who served as Chair and organizer of the conference. The conference would not have been possible without the continuing support of The Claremont Graduate School, Claremont McKenna College, and Pomona College'S Department of Religion. Ellen Sun was especially helpful with conference logistics. The editorial staff of Macmillan Press have exhibited grace, patience and professionalism. Special thanks go to Sophie Lillington of Macmillan and to Graham Eyre, whose careful review of the text was most helpful. Linda Carlson-Hewitt ably helped with the page proofs. And, last but not least, I would like to thank each of the contributors for placing their trust in me and forgoing the customary privileges of

Preface xi the author in order to produce this volume in a relatively timely manner. I also bear responsibility for any errors in the text. Finally, this work is dedicated, appropriately I believe, by means of its title. Although this sentiment has been expressed in several of the individual essays, on behalf of all contributors, I wish to express gratitude once more to John Hick for providing us all with years of challenging thoughts, carefully expressed in his many published works. If this volume succeeds in furthering the discussion which John started, it will prove to be the fitting tribute that his colleagues intended. Claremont, California 4 March 1990 HAROLD HEWITI, JR

Note on References The notes to the papers and critical responses collected in this book have been placed at the end of the contributions to which they relate and include all relevant source references. The notes to each contribution are self-contained (with, for each work cited, full publication details on first citation), except that references to the more frequently cited publications of John Hick generally consist of title (or short title) and location (page, chapter, etc.) only. To this is added, where necessary, an indication of the edition cited. The works in question are as follows: Death and Eternal Life (London: Collins; New York: Harper and Row, 1976; reissued London: Macmillan, 1985). Evil and the God of Love (London: Macmillan, 1966). Evil and the God of Love, 2nd edn (London: Macmillan; New York: Harper and Row, 1978). Faith and Knowledge, 2nd edn (London: Macmillan; Ithaca, NY: Cornell University Press, 1966). Faith and Knowledge, 2nd edn, Fount pbk (London: Collins, 1974). God and the Universe of Faiths (London: Macmillan; New York: St Martin's Press, 1973). God and the Universe of Faiths, Fount pbk (London: Collins, 1977). God Has Many Names (London: Macmillan, 1980; Philadelphia: Westminster Press, 1982). Interpretation of Religion: abbreviated title for An Interpretation of Religion: Human Responses to the Transcendent (London: Macmillan; New Haven, Conn.: Yale University Press, 1989). Philosophy of Religion (Englewood Cliffs, NJ: Prentice-Hall, 1963). Philosophy of Religion, 2nd edn (Englewood Cliffs, NJ: Prentice Hall, 1973). Philosophy of Religion, 3rd edn (Englewood Cliffs, NJ: Prentice Hall, 1983). Philosophy of Religion, 4th edn (Englewood Cliffs, NJ: Prentice Hall, 1989). Problems of Religious Pluralism (London: Macmillan; New York: St Martin's Press, 1985). The Second Christianity (London: SCM, 1983). xii

Notes on the Contributors Paul Badham studied theology at the universities of Oxford, Cambridge, and Birmingham, in the latter two cases as a student of John Hick. He spent five years as an Anglican clergyman in the diocese of Birmingham, and since 1973 has been teaching at St David's University College, Lampeter, in the University of Wales, where he is a Reader in Theology and Religious Studies and Chairman of Religion and Ethics. He has published widely on ideas about death and immortality, and is the editor of A John Hick Reader and of Religion, State and Society in Modern Britain. 1. Stafford Betty is Professor of Religious Studies at California State University, Bakersfield. Born a Roman Catholic, presently worshipping as an Episcopalian, he is in fact an ecumenical theist very much in the mould of John Hick and is almost as comfortable worshipping in a Hindu temple as a Christian church. He has published a book, Vadiraga's Refutation of Sankara's Non-Dualism, and numerous articles on Asian philosophy, philosophy of religion, and parapsychology. He has also published three fictional works on religious themes. Stephen T. Davis is Professor of Philosophy and Religion at Claremont McKenna College and an ordained United Presbyterian minister. He is the author of five books and many scholarly articles. His books are The Debate about the Bible: Inerrancy versus Infallibility; Faith, Skepticism and Evidence: An Essay in Religious Epistemology; Encountering Evil: Live Options in Theodicy; Logic and the Nature of God; and Encountering Jesus: A Debate in Christology. He is also associate editor of the International Journal for Philosophy of Religiqn and TSF Bulletin. Gavin D'Costa is an Indian Roman Catholic theologian who gained his doctorate from the University of Cambridge and now lectures in Religious Studies at the West London Institute of Higher Education. He is secretary to the British Council of Churches Committee for Relations with People of Other Faiths (Theological Issues Consultative Group) and a member of the xiii

xiv Notes on the Contributors Roman Catholic Committee for Other Faiths (England and Wales). His published works include Theology and Religious Pluralism and John Hick's Theology of Religions. He has also edited a book in response to John Hick and Paul Knitter (eds), The Myth of Christian Uniqueness, for Orbis: Christian Uniqueness Reconsidered: The Myth of a Pluralistic Theology of Religions. Frank B. Dilley is Professor and Chairperson, Department of Philosophy, University of Delaware. He is the author of Metaphysics and Religious Language and various articles on the proofs for God's existence, the free wilvtheodicy problem and philosophical parapsychology. His earlier article "Resurrection and the 'Replica Objection'" (Religious Studies, 1983), is closely related to his contribution here. Carl W. Ernst received his Ph.D. in Comparative Religion and Islamic Studies from Harvard University, and has specialized in the study of classical Sufism and Indo-Muslim history and culture. His writings include Words of Ecstasy in Sufism and Sufism and History at Khuldabad. He is Associate Professor of Religion at Pomona College, Claremont, California. Chester Gillis holds a Ph.D. from the University of Chicago Divinity School. He has taught at Drew University Graduate and Theological Schools and is currently Assistant Professor of Theology at Georgetown University in Washington, DC. He is the author of a number of articles and A Question of Final Belief: John Hick's Pluralistic Theory of Salvation. Harold Hewitt, Jr, is completing his doctorate in the Philosophy of Religion at the Claremont Graduate School and is Vice President for Business and Finance at Whittier College, Whittier, California. His dissertation addresses the philosophical foundation of John Hick's global theology. John Hick is Danforth Professor of the Philosophy of Religion, and Director of the Blaisdell Programs in World Religions and Cultures, at the Claremont Graduate School, California. He is the author of numerous books and articles on theology and the philosophy of religion. James Kellenberger is Professor of Philosophy at California State University, Northridge. He is the author of Religious Discovery;

Notes on the Contributors xv Faith and Knowledge; The Cognitivity of Religion: Three Perspectives; and God-Relationships with and without God. He has published articles in Religious Studies, Philosophy, Faith and Philosophy and other journals. Julius Lipner lectures in the comparative study of religion, with special interests in the Buddhist, Hindu and Christian traditions, in the Faculty of Divinity, University of Cambridge. He is the author of The Face of Truth: A Study of Meaning and Metaphysics in the Vediintic Theology of Riimiinuja, co-author of Hindu Ethics: Purity, Abortion and Euthanasia, and editor of A Net Cast Wide: Investigations into Indian Thought in Memory of David Friedman. Gerard Loughlin is a Lecturer in Religious Studies at the University of Newcastle upon Tyne, where he teaches Christian theology and philosophy of religion. He was a student at both the University of Wales and the University of Cambridge, where he undertook his doctoral research on the theology and philosophy of John Hick. He has published in a number of leading journals, including Theology, Modern Theology, Religious Studies and New Blackfriars. C. Robert Mesle is a "process" naturalist with deep appreciation for the value and power of religious traditions. His articles relating to John Hick have appeared in the Journal of Religion, the International Journal for Philosophy of Religion and The Christian Century. Macmillan will soon be publishing his book on John Hick, Does God Hide from Us? Mesle is currently Associate Professor of Philosophy and Religion at Graceland College. June O'Connor is Associate Professor and Chair of the Program in Religious Studies at the University of California, Riverside. Her publications include The Quest for Political and Spiritual Liberation: A Study in the Thought of Sri Aurobindo Ghose and articles on theology and ethics in the Journal of Religious Ethics, Religious Studies Review, Union Seminary Quarterly Review, Women's Studies: An Interdisciplinary Journal, and other journals. Joseph Prabhu studied economics and politics at Delhi University, and philosophy and theology at the universities of Heidelberg, Munich and Cambridge. His doctoral dissertation at Boston University was on Hegel's philosophy of Christianity. He is the author of The Dark Side of Modernity: Hegel's Political Theology and the Non-European World, editor of The Cross-Cultural Understanding

xvi Notes on the Contributors of Raimundo Panikkar, and co-editor with P. Bilimoria of Indian Ethics (all forthcoming). William Rowe is Professor and Head of the Department of Philosophy at Purdue University. He has taught at the University of Illinois and held visiting appointments at Wayne State University and the University of Michigan. His publications include Religious Symbols and God, The Cosmological Argument, Philosophy of Religion, and numerous articles. He has held a Guggenheim Fellowship, been a fellow at the National Humanities Center, and is a past president of the Central Division of the American Philosophical Association. Dan R. Stiver received his doctorate from Southern Baptist Theological Seminary, Louisville, Kentucky, and now teaches Christian Philosophy there. He has conducted research at Regent's Park College, Oxford University, at the University of Chicago Divinity School, and in the Philosophy Department of the University of Notre Dame. His special interests are phenomenological hermeneutics, the philosophy of religious language, and the problem of evil. Linda Zagzebski received her doctorate from the University of California at Los Angeles, and is Associate Professor of Philosophy at Loyola Marymount University in Los Angeles. Her publications include The Dilemma of Freedom and Foreknowledge, as well as articles on metaphysics and philosophy of religion. She has directed three conferences of the Society of Christian Philosophers and has served on the executive committees of the Society of Christian Philosophers and the Philosophy of Religion Society. She is on the editorial board of Faith and Philosophy.