Source: “The Fifth Dimension: An Exploration Of The Spiritual Realm”, By John Hick*,* Danforth Professor of the Philosophy of Religion, 2013.
9. Cosmic Optimism - A Shared Hope in the West.mp4
9. Cosmic Optimism in the West - Hope and Destiny in Abrahamic Faiths.m4a
This material explores the concept of "cosmic optimism" within three major Abrahamic religions: Judaism, Christianity, and Islam. It first examines Judaism's emphasis on a special covenant with God and the evolving belief in an afterlife, from collective fulfillment to individual resurrection and the immortality of the soul. Next, it analyzes Christianity's "good news" message, highlighting Jesus's teachings on God's love and justice, alongside the historical development of concepts like heaven and hell, and the shift from early eschatological expectations to the church's establishment. Finally, the text discusses Islam's inherent optimism, rooted in God's boundless mercy and benevolence as expressed in the Quran, and its broad understanding of salvation for all who believe and act righteously, encompassing diverse interpretations of the afterlife.
Topic 1: Defining Cosmic Optimism in Abrahamic Religions The concept of "cosmic optimism," while not a traditional term within Jewish, Christian, or Islamic discourse, broadly describes a fundamental tenet across these Abrahamic faiths. It encompasses a belief in a special relationship between humanity and a benevolent divine power, faith in future well-being, and the ultimate fulfillment of divine purpose within a heavenly kingdom or paradise. Notably, the source suggests that the belief in a life beyond death and a just God remains more potent in Islam today compared to Judaism or Christianity, both of which have been significantly influenced by the European Enlightenment.
Topic 2: The Nature of God and His Relationship with Humanity in Judaism In Judaism, God is understood to be both actively involved in earthly history and transcendent, beyond human comprehension. The God of Israel has intervened to deliver the chosen people from slavery, guide them to a promised land, and sustain them throughout their history. Despite being beyond full understanding, this God is depicted as intimately close to His people, demonstrating loving compassion and pity like a father for his children, always remembering humanity's fragile nature. The primary focus of Jewish life has always been on living in God's presence in this present world.
Topic 3: Evolution of Afterlife Beliefs in Judaism Initially, during much of the biblical period, the divine presence was primarily understood to guarantee the continuity and fulfillment of the Jewish people as a collective, rather than focusing on the destiny of individuals after death. Individuals were thought to descend into Sheol, a dark, wraith-like existence. However, towards the end of the biblical period, specifically in the last two centuries BCE, a significant shift occurred. The realization emerged that God's purpose for His people must eventually include the restoration of righteous individuals who had died, leading to the crystallization of the concept of "the world to come" (olam ha-ba) within Jewish thought.
Topic 4: Diverse Concepts of Post-Mortem Existence in Jewish Thought Following the emergence of the "world to come" concept, early Jewish thinking, up to and including the New Testament era, centered on the bodily resurrection of the dead. This belief was notably orthodox among the Pharisees, though not accepted by the Sadducees. As the Jewish Diaspora spread into the Greco-Roman world, the distinct idea of the immortality of the soul began to integrate into Jewish thought, coexisting with the older belief in bodily resurrection. Rabbinical traditions often sought to reconcile these two strands, picturing a disembodied state of the soul until a final reunion with the body at the ultimate judgment.
Topic 5: Rabbinical and Philosophical Interpretations of the Afterlife in Judaism During the medieval period, rabbinical discussions actively engaged with questions surrounding the afterlife, including detailed debates about the nature of rewards and punishments. Some rabbinical imaginations developed vivid descriptions of hellish torments. Concurrently, a philosophical trend emerged among certain rabbis, moving away from material conceptions of heaven towards the idea of the soul's immortality as the ultimate reward. A significant conclusion reached in the Talmud was that the "righteous of all nations have their place in the world to come," indicating an inclusive view of salvation.
Topic 6: The Waning Centrality of Eschatology in Modern Jewish Thought In contemporary Judaism, eschatological questions, particularly those concerning the "world to come," have largely receded from their central position in rabbinical exegetical work and spiritual teachings. Modern rabbis often prefer to avoid extensive speculation on these topics, considering it unprofitable. This shift is attributed partly to the influence of the European Enlightenment, which weakened the concept of an expansive existence beyond the current life within Western consciousness. Furthermore, since 1948, the establishment of the State of Israel has provided a compelling earthly focus for Jewish faith, thereby marginalizing more abstract ideas of a world to come for many. While Orthodox Judaism retains traditional resurrection belief and Reform Judaism maintains a belief in the immortality of the soul, these ideas often hold only a slight grip on the minds of most educated Jews today.
Topic 7: The Nature and Purpose of "Good News" in Christianity The phrase "good news" (euangelion) is central to Christianity, stemming from Jesus' proclamation of the "kingdom of God" being at hand. This message was spread throughout the Roman Empire and globally, presented as good news for all humanity. However, the source notes that throughout much of the medieval period, during the Protestant Reformation, and within large contemporary Christian fundamentalist movements, this "good news" often acquired a "dark and threatening side," particularly concerning the concept of eternal damnation for sinners. Despite these internal complexities, the author emphasizes the gracious "good news" aspect as central to Christianity's character as a form of cosmic optimism.
Topic 8: Jesus' Teachings on God, Judgment, and Universal Inclusivity According to the Gospels, Jesus' teachings clearly affirmed both God's boundless love, likening God to a compassionate heavenly father, and God's stern justice, depicting God as a judge who separates the good from the evil. His teachings were profoundly ethical and practical, addressing ordinary people and emphasizing that present actions have consequences in the world to come, embodying a "karmic principle." Although Jesus initially focused his mission on "the lost sheep of the house of Israel," several instances in the Gospels suggest a broader vision of inclusivity, indicating that the "good news" of God's kingdom was ultimately intended for all humanity.
Topic 9: Evolution of Early Christian Expectations and the Church's Development The first generation of Christians strongly anticipated Jesus' imminent return in messianic glory to judge the world and establish divine rule on Earth. While the precise origins of this expectation in Jesus' own teachings are debated among scholars, it was undeniably a dominant belief within the early church, emphatically taught by figures like St. Paul. However, as the decades passed and Jesus' second coming did not occur, this expectation gradually receded into an indefinite future. The church consequently settled into earthly realities, enduring periods of severe persecution before becoming progressively established as the official religion of the Roman Empire, a transition that also saw Jesus exalted to divine status as the incarnation of the Second Person of a Divine Trinity.