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As Palestras de Hibbert são uma série anual de palestras não sectárias sobre questões teológicas.[1] Eles são patrocinadas pela Hibbert Trust, que foi fundada em 1847 pelo Unitarista Robert Hibbert com o objetivo de defender "o exercício irrestrito do julgamento privado em questões religiosas". Nos últimos anos, as palestras foram transmitidas pela BBC .

Conferencistas (lista incompleta)Editar

1878-1894 (primeira série)Editar

  • 1878 Max Müller On the Religions of India (inaugural)
  • 1879 Peter le Page Renouf The Religion of the Egyptians
  • 1880 Ernest Renan Lectures on the Influence of the Institutions, Thought And Culture of Rome on Christianity And the Development of the Catholic Church
  • 1881 T. W. Rhys Davids Indian Buddhism
  • 1882 Abraham Kuenen National Religions and Universal Religion
  • 1883 Charles Beard The Reformation of the Sixteenth Century in its Relation to Modern Thought and Knowledge
  • 1884 Albert Reville The Native Religions of Mexico and Peru
  • 1885 Otto Pfleiderer The Influence of the Apostle Paul on the Development of Christianity
  • 1886 John Rhys Lectures on the origin and growth of religion as illustrated by Celtic heathendom
  • 1887 Archibald Sayce Babylonian Religion
  • 1888 Edwin Hatch Influence of Greek Ideas and Usages Upon the Christian Church
  • 1891 Eugene, Count Goblet D'Alviella Lectures on the Origin and Growth of the Concept of God, as Illustrated by Anthropology and History ISBN 978-0-7661-0207-1 [2]
  • 1892 Claude Montefiore The Origin and Growth of Religion as Illustrated by the Religion of the Ancient Hebrews
  • 1893 Charles Barnes Upton Lectures on the bases of religious belief
  • 1894 James Drummond Via, Veritas, Vita; Christianity in its most simple and intelligible form

1900-1949Editar

  • 1906 Franz Cumont (on Oriental Religions in Roman Paganism)
  • 1908 William James A Pluralistic Universe
  • 1911 Lewis Richard Farnell The Higher Aspects of Greek Religion
  • 1912 James Hope Moulton Early Zoroastrianism
  • 1913 Josiah Royce The Problem of Christianity, online edition (volume one)
  • 1913 David Samuel Margoliouth The Early Development of Mohammedanism
  • 1914 Herbert A. Giles Confucianism and Its Rivals
  • 1916 Louis de La Vallée-Poussin The Way to Nirvána: Ancient Buddhism as a Discipline of Salvation
  • 1916 Philip H. Wicksteed The reactions between dogma & philosophy illustrated from the works of S. Thomas Aquinas
  • 1919 Joseph Estlin Carpenter Theism in Medieval India
  • 1920 William Ralph Inge "The State, Visible and Invisible"
  • 1921 James Moffatt The Approach to the New Testament
  • 1922 Lawrence Pearsall Jacks Religious Perplexities
  • 1923 Felix Adler The Reconstruction of the Spiritual Ideal
  • 1924 Lawrence Pearsall Jacks Human consciousness towards God
  • 1925 Francis Greenwood Peabody
  • 1929 Sarvepalli Radhakrishnan An Idealist View of Life
  • 1930 Rabindranath Tagore The Religion of Man
  • 1931 George Dawes Hicks The Philosophical Bases of Theism
  • 1932 Robert Seymour Conway Ancient Italy and Modern Religion
  • 1933 Lawrence Pearsall Jacks The Revolt Against Mechanism
  • 1934 Albert Schweitzer Religion in Modern Civilization
  • 1936 William Ernest Hocking Living Religions and a World Faith
  • 1937 Gilbert Murray Liberality and Civilisation

1950-1999Editar

  • 1959 Basil Willey Darwin And Butler: Two Versions of Evolution
  • 1963 James Luther Adams
  • 1964 Geoffrey Nuttall, Roger Thomas, Roy Drummond Whitehorn, Harry Lismer Short, The Beginnings of Nonconformity
  • 1965 Frederick Hadaway Hilliard Christianity in education
  • 1977 Jonathon Porritt, Bringing Religion Down to Earth
  • 1979 Rustum Roy Experimenting with Truth
  • 1989 Bede Griffiths, Christianity in the Light of the East

2000-Editar

  • 2003 James L. Cox Religion without God: Methodological Agnosticism and the Future of Religious Studies
  • 2005 Karen Armstrong and Khalid Hameed Spirituality and global citizenship

NotasEditar

  1. Predefinição:Cite Nuttall
  2. ...so well known as a freethinker that when he was invited the Hibbert Lectures at Oxford, the authorities of Balliol College refused the use of a room for the purpose