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Allowing Various God-Relationships

  • J. Kellenberger
Part of the Library of Philosophy and Religion book series

Abstract

In the preceding chapters I have focused on the moral aspect of individual faith relationships to God. The morality of such individual God-relationships, I have argued, is not at at odds with a universal ethics (though it is at odds with a ‘universal’ ethics1). And, I have tried to show, the morality of God-relationships is discernible in outline by virtue of its analogy to the morality of human relationships and by virtue of its contrast with guilt and shame moralities. Now, in this chapter, I would like to examine another question. Put one way it asks: What is the range of various and varying possible God-relationships? Later I shall have to reformulate and clarify the question, but for now this expression of it will do. In the early going our concern will be with the range of different God-relationships that are faith relationships. Later in the chapter, in the second half, after I have reformulated the question, I shall broaden our perspective to include possible God- relationships that are not defined in terms of faith or belief. And in both cases our concern will not be limited to a single religious tradition.

Keywords

Religious Belief Religious Tradition True Conception Moral Sensitivity Transcendent Ideal 
These keywords were added by machine and not by the authors. This process is experimental and the keywords may be updated as the learning algorithm improves.

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Notes and References

  1. 1.
    John Hick, ‘On Conflicting Religious Truth-Claims’, Problems of Religious Pluralism (London: Macmillan; New York: St. Martin’s Press, 1985) p. 91.CrossRefGoogle Scholar
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    In this paragraph, notably in the last step I took but earlier as well, I have allowed that, in Kierkegaard’s categories, if one has faith (which for Kierkegaard is the inwardness that results from embracing the absolute paradox that the eternal became temporal in Christ), then one has faith in the eternal-become-temporal, that is in God. Also I have left aside the problematic connection between the passion of faith and embracing an ‘objective uncertainty’ that Kierkegaard posits in the Postscript. Passion or inwardness, so far as the discussion in this and the next paragraph is concerned, need not be understood as the continuing struggle to believe an uncertainty, but can instead, following my suggestion in this paragraph, be understood as absolute trust and commitment.Google Scholar
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  24. 24.
    The question of when a ‘practice’ is the same in one religious culture as in another can be difficult (Is marrying two wives the same practice in Rome and Riyadh?). I shall come back to this question in the next chapter.Google Scholar
  25. 25.
    Congar, The Wide World, My Parish, p. 111.Google Scholar
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Copyright information

© J. Kellenberger 1989

Authors and Affiliations

  • J. Kellenberger
    • 1
  1. 1.California State UniversityNorthridgeUSA

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