Source: “GOD AND THE UNIVERSE OF FAITHS: Essays in the Philosophy of Religion”, By John Hick, Danforth Professor of the Philosophy of Religion, 1993.
2. Religion - As A Matter of Fact.mp4
7. Religion As Fact Asserting.mp3
This material argues against the notion that religious affirmations are merely useful or part of an isolated "language-game," asserting instead that religion is fundamentally concerned with factual truth. The author observes a shift, particularly in American discourse, from questioning God's existence to focusing on religion's pragmatic value and function in human culture. This perspective, exemplified by thinkers like J.H. Randall and Dewi Z. Phillips, often reinterprets religious concepts as symbolic or non-cognitive. The author contends that such views ultimately deny the factual reality of God and the core affirmations of Christian faith, which inherently presuppose God's objective existence and active role in the universe. Consequently, the text emphasizes the proper role of philosophical inquiry in assessing the truth claims of religious beliefs, especially regarding topics like the problem of evil and the implications of divine love for an afterlife.
Here are 20 major topics from the source, each summarized individually:
Topic 1: The foundational argument posits that religion inherently deals with reality, and its core statements are fundamentally true or false factual assertions. This perspective stands in direct opposition to approaches that prioritize the practical usefulness of religious affirmations over their truth, and also critiques the sophisticated neo-Wittgensteinian view which treats religious discourse as an independent "language-game" where truth claims are not the primary concern.
Topic 2: An observable cultural shift occurred in American discourse, particularly prominent in the 1950s, where the primary focus moved from "God" as the central subject of inquiry—His existence, attributes, and actions—to "religion" itself. This transition repositioned "God" as merely a sub-topic or a concept to be studied within the broader academic and popular analysis of religion as a human cultural phenomenon.
Topic 3: As a consequence of this shift, God became effectively defined in terms of religion, seen as one of the ideas or symbols that religion utilizes to fulfill its functions. This contrasts sharply with the traditional understanding where religion is defined by humanity's varying responses to a real, existing supernatural Being, reversing the perceived order of dependence between God and religion.
Topic 4: This change in focus brought about a corresponding shift in the dominant questions asked within the religious domain. The traditional inquiry into God's existence receded, replaced by concerns about religion's purpose in human life, whether it should be cultivated, and how it can be most profitably developed. This led to the practical usefulness of religious beliefs taking precedence over their truth.
Topic 5: The pervasive influence of this pragmatic approach is evident in academic settings, student essays, and even sermons, where the relevance of biblical teachings is often reinterpreted through the lens of psychotherapy, mental hygiene, or "positive thinking." This reorientation cultivates a public image of religious figures as providers of social welfare services, validated by measurable results in areas like moral education, mental health, and family life.
Topic 6: This widespread emphasis on pragmatic value is critically viewed as a potential substitute for older, deeply held religious convictions, particularly in an era of diminishing faith. Thinkers like John Stuart Mill and Bertrand Russell are invoked to highlight that arguing for religion's utility implies a prior loss of conviction in its truth, seeing it as a defense mechanism for unbelievers or those with unstable belief.
Topic 7: A profound divergence is noted between this modern pragmatic outlook and the spirit of biblical faith. Whereas traditional faith involves serving and worshipping a transcendent, infinitely superior Creator God before whom one humbly bares their soul, the contemporary "interest in religion" treats religion as an optional human concern, allowing individuals to assume an "appraiser's role" over God, who is then subsumed as a mere idea within human contemplation.
Topic 8: The historical roots of this perspective, which views religion as an aspect of human culture and God as a concept within religious thought, are traced to the logical developments within an increasingly technological society influenced by "scientism," "positivism," and "naturalism." These frameworks assume that truth is exclusively derived from scientific investigation, and since God is not a phenomenon amenable to scientific study, He is relegated to the realm of ideas within the observable phenomenon of religion.