A Jewish Response to Jack Verheyden: On the Christian Doctrine of God

  • David Ellenson
Part of the Library of Philosophy and Religion book series (LPR)

Abstract

John Hick, in his work, God Has Many Names, has pointed out that interfaith dialogue ‘takes place on various levels and in a variety of contexts’. One level, which he entitles ‘discursive theological dialogue’, is marked in one of its forms by what Hick labels as ‘purely confessional dialogue’.1 In defining this form for the Christian participant in interreligious discussion, Hick states the following:

Here the Christian, in dialogue with people of other faiths, speaks from within his own conviction that God has entered decisively into history in the person of Jesus Christ, the second person of the Holy Trinity incarnate, who has revealed the divine nature and purpose for man in a unique and unsurpassable way in comparison with which all other revelations must necessarily be secondary, in the sense of being incomplete, or imperfect, or preliminary, or in some other way vitally inferior to the Christian revelation.2

Keywords

Egypt Culmination 

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Notes and References

  1. 1.
    John Hick, God Has Many Names (Philadelphia: The Westminster Press, 1982) p. 116.Google Scholar
  2. 2.
    Hick, God Has Many Names, p. 117.Google Scholar
  3. 3.
    The insight offered here is taken from Zev Garber, ‘On Tolerance and Philo-Semitism’, The Jewish Spectator (Fall 1983) p. 56.Google Scholar
  4. 4.
    Elliot Dorff, ‘The Covenant: How Jews Understand Themselves and Others’, The Anglican Theological Review LXIV (4) (October 1982) p. 483.Google Scholar
  5. 5.
    See Eugene Borowitz, Contemporary Christologies: A Jewish Response (New York: Paulist Press, 1980) ch. VIII.Google Scholar

Copyright information

© Chaim Seidler-Feller 1989

Authors and Affiliations

  • David Ellenson

There are no affiliations available

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