Talk with John Hick

John Hick (1922-2012) was an influential philosopher of religion whose extensive contributions to theological and philosophical discussions have left a lasting impact. Born in England, Hick was noted for his work on religious pluralism, the problem of evil, and the nature of religious faith.

One of his prominent theories is the concept of religious pluralism, as presented in his books like "God and the Universe of Faiths" (1973) and "An Interpretation of Religion" (1989). Hick challenged the traditional Christian exclusivist view (which holds that salvation is only available through Christ) by advocating a pluralistic position, suggesting that all major religious traditions offer valid paths to the ultimate divine reality, which he sometimes called the Real. This stance posits that different religions are different human responses to the divine, shaped by cultural, historical, and social contexts.

Hick also delved into the theodicy debate—the rational attempt to understand how to reconcile the existence of evil with the idea of a benevolent God. He proposed a "soul-making" theodicy, which suggests that earthly suffering and evil serve as necessary components of spiritual development and growth toward perfection.

In terms of epistemology, Hick was known for advocating the eschatological verification theory, which posits that religious claims will ultimately be verified after death in the eschaton (the final event in the divine plan; the end of the world or the ultimate destiny of humanity).

His work has been both highly influential and controversial, particularly among traditional theologians and those who adopt exclusivist views of salvation. Despite criticisms, Hick’s ideas continue to generate discussion and inspire thoughtful consideration within both philosophical and religious circles.

John Hick made significant contributions to the field of religious pluralism, profoundly influencing contemporary theological and philosophical discussions. His ideas, particularly surrounding the concept of the "Real" and the interpretation of major world religions as different cultural responses to the divine, marked a pivotal shift in how religious diversity is understood.

1. Concept of the Real: Hick developed the notion of the "Real" to describe the ultimate reality or the divine, which transcends human understanding and cultural interpretations. According to Hick, the Real can be experienced but never fully comprehended or described. This concept allows for a framework in which different religious traditions are seen as various responses to the same ultimate reality, each shaped by their historical and cultural contexts.

2. Copernican Revolution in Theology: Hick proposed what he called a "Copernican Revolution" in theology, suggesting that instead of viewing one's own religion as the central truth from which all other religions deviate, one should see each religion as orbiting around the ultimate truth—the Real. This perspective encourages viewing all religious paths as potentially valid and shifts the focus from exclusivism to inclusivism or pluralism.

3. Salvation and Liberation in Multiple Contexts: Building on his revolutionary model, Hick argued that the concept of salvation or liberation is manifested differently across various religious traditions. According to Hick, the transformation of human existence from self-centeredness to Reality-centeredness is a common theme, though the interpretation of both the problem (e.g., sin, ignorance, suffering) and the solution (e.g., salvation, enlightenment, liberation) differs among religions.

4. Religious Experience as a Base for Understanding: Hick emphasized the importance of religious experience as a basis for understanding religious phenomena. By examining the transformative effects of religious experiences across different cultures, Hick supported the idea that diverse religious practices and beliefs could lead to a genuine encounter with the Real.

5. The Problem of Evil and Soul-Making Theodicy: Though directly tied to his work in theodicy rather than pluralism per se, Hick's "soul-making" theodicy indirectly supported his pluralistic views. He argued that earthly life is a stage for the development of souls through free responses to challenges and suffering. This concept opens the door for viewing different religious traditions as various paths provided by the Real for soul-making, each adapted to different cultural settings.

6. Ethical and Practical Implications: Hick actively discussed the ethical implications of religious pluralism, advocating for tolerance, dialogue, and mutual respect among different faith communities. He believed that understanding and appreciating the value in other religious traditions could foster peace and cooperation in a globally interconnected world.

John Hick's contributions to religious pluralism remain influential and are foundational for many contemporary discussions in theology and the philosophy of religion. His ideas continue to inspire interfaith dialogue and contribute to a broader understanding of the religious landscape.

John Hick, a significant philosopher of religion, developed a pluralistic theory of religion that profoundly impacted views on salvation across diverse religious traditions. Hick argued against the exclusivist notion that salvation is available only through one particular religious tradition. Instead, he proposed a pluralistic approach, suggesting that all major world religions offer valid paths to the ultimate divine reality, which he sometimes referred to simply as the "Real."

Hick's ideas are encapsulated in his development of the concept of the "Copernican Revolution" in theology. This analogy shifts the focus from seeing one's own religion as the center of the religious universe (akin to the pre-Copernican view of Earth as the universe’s center) to seeing all religions as revolving around the ultimate divine reality, each offering a genuine path to salvation or liberation. According to Hick, the great world religions are different human responses to the divine reality, shaped by historical and cultural contexts. Each religion provides its followers with a unique way of experiencing and responding to the Real in a manner that is transformative, leading them toward salvation or spiritual fulfillment.

Hick emphasized that the transformation typically associated with salvation involves moving from self-centeredness to reality-centeredness. In practical terms, this means growing in virtues such as love, compassion, and humility. Although the conceptualizations of the ultimate goal and the path to it may differ—ranging from salvation in Christianity to moksha in Hinduism, or nirvana in Buddhism—Hick viewed these differences as superficial in comparison to their shared underlying purpose of aiding individuals in overcoming self-centeredness and achieving a state of profound spiritual fulfillment and moral transformation.

His perspective encourages interfaith dialogue and mutual respect, asserting that no single religious tradition holds a monopoly on spiritual truth. Consequently, understanding Hick’s views helps foster a more inclusive and harmonious approach to the question of salvation across diverse faiths.

John Hick was highly regarded for his work in the philosophy of religion, particularly his efforts to address and reconcile religious conflicts through his theory of religious pluralism. His approach, which he detailed in works such as "God and the Universe of Faiths" (1973) and "An Interpretation of Religion" (1989), seeks to provide a philosophical foundation for understanding and respecting the diverse world religions.

Hick's religious pluralism is grounded in the concept that the ultimate reality, which he sometimes refers to as the "Real," is ineffable and beyond human comprehension. According to Hick, various world religions are different human responses to this ultimate reality, shaped by historical, cultural, and social contexts. Each religion provides its followers with a unique worldview and path to the Real or the Divine, using different concepts, rituals, and teachings.

Hick proposed that all major religions offer valid spiritual insights and ethical guidance, and he argued that no single religious tradition has a monopoly on spiritual truth. This view encourages a respect for religious diversity and promotes dialogue and understanding among different faiths.

To reconcile religious conflicts, Hick advocated for a move away from exclusivism—the belief that one's religion is the only true path to salvation or enlightenment—and towards a more inclusivist or pluralist approach. Inclusivism recognizes the possibility of some truth in other religions, while pluralism goes further by acknowledging multiple paths to the Divine as equally legitimate.

By promoting religious pluralism, Hick contributed to interfaith dialogue and understanding, providing a framework through which adherents of different religions can see each other as engaging with the same ultimate reality, albeit in different ways. This philosophical stance aims to reduce conflict and promote peace among religions, fostering a more tolerant and cooperative approach to spiritual life and inter-religious relationships.

John Hick's approach to the problem of religious diversity is a significant aspect of his philosophical work, particularly in the realm of religious pluralism. Hick views the diversity of world religions not as a problem to be solved but as a phenomenon to be understood and appreciated. He advocates for a pluralistic approach to religion, arguing that all major religious traditions are valid paths to the ultimate reality, which he conceptualizes as the "Real."

According to Hick, the Real is the ultimate source and ground of all religious experience, though it is ineffable and cannot be fully comprehended or described by human concepts. Each religion, according to Hick, perceives and interacts with this ultimate reality in different ways, conditioned by historical, cultural, and linguistic contexts. This leads to the diverse religious expressions and practices observed around the world, which are human responses to the divine reality.

Hick uses the metaphor of an elephant surrounded by blind men to explain this concept. Each blind man touches a different part of the elephant and thus has a different description of the animal—one feels the trunk and thinks it's a snake, another feels a leg and thinks it's a tree, and so on. Similarly, Hick argues, each religion grasps a different aspect of the ultimate reality, and while their descriptions might differ (or even conflict), they are each touching the same underlying divine reality.

In proposing this model, Hick challenges the exclusivist views that claim only one religion is true and others are false. He also critiques inclusivist positions that acknowledge truth in other religions but still maintain the superiority of one primary religion. Hick’s pluralistic hypothesis advocates for an equal validity among the world’s religions, suggesting that they all have the same ultimate referent and can provide salvation or liberation to their followers.

Hick's philosophy has been influential in promoting interfaith dialogue and understanding, though it has also faced criticisms. Some critics argue that his interpretation might homogenize religious differences or undermine specific doctrinal claims of individual religions. Others question whether it is possible or coherent to claim that all religions are equally valid in their beliefs and practices. Hick's work continues to be a central reference point in discussions of religious pluralism and the interplay between different faith traditions.

John Hick extensively addresses the problem of evil in his philosophical and theological work, specifically within the framework of what is known as the "soul-making" theodicy. According to Hick, the presence of evil and suffering in the world is a necessary condition for a process of spiritual and moral development, which he terms "soul-making."

Hick argues that a world without challenges, difficulties, or the potential for moral failure would not allow for genuine human development. Such a world would prevent individuals from achieving the kind of growth necessary to attain the likeness of God or to fully realize their potential as moral and spiritual beings. In Hick's view, God has created a world with the potential for evil and suffering as a means to an end—the end being the development of mature, morally responsible individuals.

He argues that evil is not gratuitous but serves an essential purpose in this developmental process. Humans require the freedom to choose good over evil, and to learn and grow from the consequences of their choices. This growth is not merely for life on earth but is oriented towards the eschatological transformation and perfection in the afterlife.

Hick's perspective is heavily influenced by the Irenaean theodicy, as opposed to the Augustinian tradition which views evil as the privation of good and heavily emphasizes human sin originating from the Fall of Man. Instead, Hick views the process of soul-making as an inherent part of a divine plan aimed at achieving the greatest good.

His theodicy is optimistic, suggesting that eventually, all souls will succeed in this developmental process, which adds a universalist dimension to his thought, differing from more traditional Christian doctrines of salvation and damnation.

Although Hick's approach has been influential, it has also faced criticism, particularly the question of whether all forms and degrees of suffering are truly necessary for moral and spiritual growth, or whether some suffering could be considered excessive or gratuitous. Critics also question the ethical implications of a God who allows such evil and suffering for developmental purposes. However, Hick maintains that the broader cosmic perspective and the ultimate goal of divine union provide sufficient justification for the trials experienced in life.

John Hick was a renowned philosopher of religion whose interpretations of religion were deeply influenced by pluralism and the problem of evil. His views evolved over time, prominently shaped by his encounters with various world faiths.

1. Religious Pluralism: Hick is most famous for his advocacy of religious pluralism. He argued that all major world religions are different human responses to the same ultimate reality or the Divine, which he sometimes called the "Real". According to Hick, each religion offers a different perspective of this ultimate reality, shaped by historical, cultural, and social contexts. This view is intended to promote interfaith dialogue and understanding, suggesting that no single religion can claim absolute authority over truth.

2. Theodicy and Evil: Hick developed a "soul-making" theodicy which addresses the problem of evil. He suggested that the world is a place of soul-making where human beings can grow spiritually through overcoming evil and suffering. This process allows individuals to develop virtues such as courage, compassion, and humility, which Hick believed were necessary for the realization of one's potential as a likeness of the divine.

3. Faith and Knowledge: Hick also distinguished between faith as belief and faith as trust. He argued that religious beliefs often do not qualify as knowledge in the strict epistemological sense, since they cannot be verifiably tested. Instead, religious faith is more about trusting and committing to a particular way of understanding and interacting with the world.

4. Eschatological Verification: Hick proposed the concept of eschatological verification to address the verification principle of logical positivism, which dismissed religious statements as meaningless because they could not be empirically verified. Hick contended that if there is an afterlife, then the truth claims of religions will be verifiable in the eschatological (end times or after-death) experience. This idea attempts to reconcile empirical verification with religious faith, suggesting that religious claims are not verifiable in the present life but could potentially be verified in an afterlife.

Overall, Hick's interpretation of religion is characterized by an acknowledgment of the profound diversity within religious experiences and an overarching commitment to understanding these differences within a framework that supports interreligious respect and dialogue. This approach places him as a central figure in contemporary discussions on religious pluralism and interfaith relations.

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