The New Frontier of Religion and Science: Religious by John Hick (auth.)
By John Hick (auth.)
This is the 1st significant reaction to the problem of neuroscience to faith. It considers japanese different types of non secular adventure in addition to Christian viewpoints and demanding situations the assumption of a brain similar to, or a derivative of, mind task. It explores faith as internal event of the Transcendent, and indicates a latest spirituality.
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Extra resources for The New Frontier of Religion and Science: Religious Experience, Neuroscience, and the Transcendent
So these two aspects of religion, spirituality and the institutions, are mutually dependent. But the spiritual life, the transforming personal response to the Ultimate, is the living heart of religion. The institutions are necessary, but religiously secondary; and when they make themselves primary as absolute authorities they almost inevitably become dangerous centres of power and repression. When we stress the priority of the spiritual and experiential over the institutional a different conception of religion from the standard Western understanding of it becomes possible.
Certainly those classified as believers do not all believe Spirituality and Mysticism 19 in the same God, in the sense of having the same, or even a very similar, concept of God. But even in today’s western Europe some kind of reference to a transcendent reality, predominantly thought of in personal terms, does still seem to be very common. Spirituality/mysticism The spirituality that I want to discuss in this book is not that described in the Kendal project, although there is an overlap at some points.
When any thing touches Thee, it touches me. Lo, in every case Thou art I. (Nicholson 1979, 151) This could be construed in various ways, but when he proclaimed, ‘ana al-haqq’, I am The Real, or the Truth, that is, God, he was executed for blasphemy. Or was he? A leading authority, Annemarie Schimmel, says that ‘political and practical problems certainly played an important role’ (Schimmel 1987, 174). There has also been much debate as to exactly what he intended by these words. He (with an earlier Sufi, alBistami) may have been affirming unity with Allah in the sense of a strict numerical identity.