For Faith and Freedom

  • Leonard Hodgson
1956 to 1957
University of Glasgow

Oxford theologian Leonard Hodgson's first course of Gifford Lectures surveyed the revealed structures that undergird natural theology. For this his second course of lectures, published as For Faith and Freedom volume two and delivered in 1956/7, Hodgson presents a ten-part exposition of key Christian Doctrines which point to the revelation of God in the Person and Work of Christ. Hodgson argues that this revelation is evidenced in the fabric of cosmic history and epitomised by the eschatological and messianic community of the Christian Church.

Theosophy or Psychological Religion

  • Friedrich Max Müller
1888 to 1892
University of Glasgow

In his final course of Gifford Lectures, delivered at the University of Glasgow in 1892, F. Max Müller concentrates on the essential unity or oneness of the objective Infinite in nature (God) and the subjective Infinite in man (soul), which is the final consummation of all religious and philosophical endeavours. Much time is spent discussing the relation of the soul to Brahman in the Hindu philosophy of Vedanta, and of similar strains in the Sufi branch of Islam.

Studies in the Philosophy of Religion

  • Andrew Seth Pringle-Pattison
1921 to 1923
University of Edinburgh

Part 1 of this volume is a discussion of aspects of religion in general: moral, social, magical. Part 2 is an account of the development of the religion of the people of Israel to Temple Judaism, and of the influence on its formulation of law, prophecy, and eschatology. Part 3 is a historical analysis of the development of Christianity from the ‘historic Jesus’ to ‘the Christ of the Creed’.

Creation and the Spirit of God

  • Jürgen Moltmann
1984 to 1985
University of Edinburgh

Jürgen Moltmann seeks to articulate a doctrine of creation for humanity that centers upon God’s creating and sustaining activity within the world. Recent ecological destruction illustrates clearly the impact humanity has upon the world, and Moltmann advocates that humanity’s understanding of God’s relationship with the world must be understood to clarify an ecological doctrine of creation that nurtures life and the created world.

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