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Published online by Cambridge University Press: 28 February 2024
When Antony Flew in the 1950’s declared that religious assertions died ‘a death of a thousand qualifications’, he was expressing frustration in the face of a dogged refusal by theologians to relinquish cherished beliefs. No matter what conundrum the atheist camp hurled at the theists, they found (to their considerable consternation) that the theologians had moved the goalposts just that little further away. Although the debate following Flew’s comments addressed crucial questions concerning the meaningfulness of religious statements, it also highlighted, in my view, the durability and resilience of religious beliefs and assertions in the mind of the believer. Flew’s point was that religious believers, despite being surrounded by confusing and contradictory evidence, refuse to give up their notions and convictions concerning the divine. It is this resilience in the face of cognitive and experiential difficulties that forms the background of the following discussion.
As part of this paper I will be briefly looking at John Hick’s treatment of the problem of evil and be comparing this with his response to the problems of religious diversity. The purpose for such a comparison is not to provide an exhaustive look at these separate issues in relation to each other. Neither am I concerned to engage in recalcitrant hair-splitting regarding various ideas put forward by Hick. However, I will be showing how differently Hick has treated both problems and lead into a consideration of how the eschatological dimension of his thinking can result in a wholly different ‘solution’ to the question of religious diversity. I contend that the means are available to treat both questions in similar ways because of one highly significant factor—the possibility of further opportunities beyond death.
1 See Flew, A. Theology and Falsification’ in Flew, A. & Maclnlyre, A., New Essays in Philosophical Theology, (SCM Press, 1955).Google Scholar
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