At the pinnacle of his career, the renowned sociologist Robert Bellah did not choose to write a magnum opus refining the influential work of a lifetime, focused particularly on contemporary American society. Nor did he choose to offer an unbuttoned reflection on the future of his discipline or the culture he had so closely studied. Instead, he devoted thirteen years to a project of breathtaking scope, religion in the evolutionary history of the human species, from the primordial soup to the Dalai Lama. He asked where religion had come from, not where it was going. He eventually felt compelled to truncate this story at the “axial age,” in the first millennium before the Common Era. This 700-page “fragment” of the original vision (before his recent death, he held out hope for a smaller companion book to round it off) is a work of judicious audacity. It is high tribute to Bellah's intellect and industry that it merits the first modifier no less than the second.

Conflict in the testimony of religious experiences appears to seriously undercut its evidential value. Arguments that make positive appeal to the evidence of religious experience usually deal with this objection by denying evidential value to the particularistic elements in such experience as descriptive of an ultimate religious reality and an ultimate human end. Using the work of Jerome Gellman, I contend that the referential value of diverse and particular religious testimony can be saved. I suggest that the strongest form of this argument requires two assumptions: the possibility of multiple religious ends and intrinsic complexity in the religious object. If the argument is valid, these assumptions may also serve as theological criteria.

In his Gifford Lectures, An Interpretation of Religion, John Hick presents his pluralistic hypothesis in its fullest form, a religious account of the variety and unity of the great faith traditions. He summarizes this hypothesis in the assertion that in religious traditions and experiences an ‘infinite Real, in itself beyond the scope of other than purely formal concepts, is differently conceived, experienced and responded to from within the different cultural ways of being human’. It is in relation to this infinite Real that salvation/liberation takes place within each religious tradition as the ‘ transformation of human existence from self-centredness to Reality-centredness’.