Abstract
The argument of the preceding chapters, in rejecting not only the idea of incarnation but also interventionist and especially propositional views of revelation, clearly entails that no historical faith can claim to be the sole and divinely sanctioned repository of all theological truth and religious duty. Consequently, any dogmatic claim to absolutism should be replaced by a recognition of pluralism, a recognition that, to some extent at least, there are other paths to God, other traditions in which He may be truly known and worshipped and served.
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Notes
Wilfred Cantwell Smith, ‘Idolatry’, in John Hick and Paul F. Knitter, (eds), The Myth of Christian Uniqueness (SCM Press 1988) p. 59.
James Martineau, The Rationale of Religious Enquiry (4th edn, E. T. Whitfield 1853) pp. 63 and 62.
Robert B. Tapp, Religion Among the Unitarian Universalists (Seminar Press, New York, 1973).
Don Cupitt, The Sea of Faith (BBC Publications 1984) p. 269.
Scott Cowdell, Atheist Priest? Don Cupitt and Christianity (SCM Press 1988).
Quoted by Henry Gow, The Unitarians (Methuen 1928) pp. 174f.
Donald E. Miller, The Case for Liberal Christianity (SCM Press 1981) p. 5.
Joseph Klausner, Jesus of Nazareth (Allen and Unwin 1925) p. 414.
Paul Van Buren, The Secular Meaning of the Gospel (SCM Press 1963) p. 138.
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© 1993 A. Richard Kingston
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Kingston, A.R. (1993). Why then the Special Focus on Jesus?. In: God in One Person. Palgrave Macmillan, London. https://doi.org/10.1007/978-1-349-13098-6_12
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DOI: https://doi.org/10.1007/978-1-349-13098-6_12
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