Sir Norman Anderson

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  www.xenos.org/essays/islam.htm - [Cached Version]
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  6 Sir Norman Anderson, ed., The World's Religions (Grand Rapids:William Eerdmans Publishing Company, 1976) p.78
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  16 Sir Norman Anderson, World Religions, p.79

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  www.gospelhighwaymagazine.net/index.php?p=1_10_2007-6-A - [Cached Version]
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  i. The World's Religions, Sir Norman Anderson.

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  6 Sir Norman Anderson, ed., The World's Religions (Grand Rapids:William Eerdmans Publishing Company, 1976) p.78
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  16 Sir Norman Anderson, World Religions, p.79

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  6 Sir Norman Anderson, ed., The World's Religions (Grand Rapids:William Eerdmans Publishing Company, 1976) p.78
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  16 Sir Norman Anderson, World Religions, p.79

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  www.issuesetcarchive.org/articles/aissar20.htm - [Cached Version]
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  34. Norman Anderson, the World's Religions (Grand Rapids, MI: William B. Eerdmans Publishing Co, 1977), p. 117.35. A.Yusuf Ali, op. cit.,, Qur'an, p. 1352.Also, cf. Maulvi Muhammad Ali, op. cit., p. 1009.

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  www.druze4christ.com/christian/islam_revival_p1.htm - [Cached Version]
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  34 Norman Anderson, The World's Religions (Grand Rapids, MI: William B. Eerdmans Publishing Co., 1977), p. 117.

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  theologicalstudies.org.uk/doct_miss_plur.php - [Cached Version]
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  Norman Anderson, editor, The World's Religions, 4th rev. edn.Grand Rapids: Eerdmans, 1996.Pbk.ISBN: 0802816363. pp.244. {CBD} {Amazon.com}

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  A Ready Defense - What about all those contradictions? - [Cached Version]
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  For many years, until his retirement, Sir Norman Anderson was the Director of the Institute of Advanced Legal Studies at the University of London.As one thoroughly acquainted with apparent conflicts in the testimony of different witnesses, he states:

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  A Ready Defense - What about all those contradictions? - [Cached Version]
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  For many years, until his retirement, Sir Norman Anderson was the Director of the Institute of Advanced Legal Studies at the University of London.As one thoroughly acquainted with apparent conflicts in the testimony of different witnesses, he states:
  
  I must confess that I am appalled by the way in which some people biblical scholars among them -are prepared to make the most categorical statements that this story cannot possibly be reconciled with that, or that such and such statements are wholly irreconcilable, when a little gentle questioning of the witnesses, were this possible, might well have cleared up the whole problem.Sometimes, indeed, a tentative solution may not be very far to seek even without such questioning, although the suggested reconciliation cannot, of course, be proved; and in others there may well be a perfectly satisfactory solution, which evades us.
  
  Solutions to apparent Bible contradictions provide confidence that other alleged conflicts also have solutions.Often the solutions reveal just how precisely God has communicated to us in the Bible.Apparent contradictions become assuring confirmations of the Bible's minute accuracy and trustworthiness.

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  Direction: The Destiny of Those Who Have Never Heard:... - [Cached Version]
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  Three authors who have begun the search for the kind of balanced approach Crockett and Sigountos call for are Norman Anderson in his Christianity and World Religions: The Challenge of Pluralism (1984), Clark Pinnock in A Wideness in God,s Mercy: The Finality of Jesus Christ in a World of Religions (1992), and John Sanders in No Other Name: An Investigation Into The Destiny of the Unevangelized (1992).
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  Sir Norman Anderson writes out of lengthy experience working among Muslims.He has lectured in Islamic law for many years.He is the author of Christianity: The Witness of History, The Mystery of the Incarnation, and the editor of The World,s Religions.In Christianity and World Religions, Anderson highlights the uniqueness of the Christian proclamation, salvation and disclosure vis-a-vis other world religions, and ends with an excellent chapter on proclamation and dialogue in our pluralistic society.
  
  It is the pivotal fifth chapter ,No other name?,, the longest in the book, which breaks some new ground in the direction of offering the hope of salvation to those who have never heard of Christ.While he solidly affirms that the only way to God is through Christ and the only basis of forgiveness and acceptance is the atonement effected at the cross (pp. 145-46), Anderson asks the question: Is there any basis on which the efficacy of the one atonement can avail for those who have never heard about it?Rather than remaining with the ,reverent agnostic, position advocated by many Protestant theologians (i.e., leave the issue unanswered because the Bible does not seem to provide any explicit solution), Anderson suggests an approach which he says ,has increasingly commended itself to me in recent years as one which is compatible with our biblical data, (p. 148).This has led him to affirm ,I cannot believe that all those who have never heard the gospel are inevitably lost, (p. 175).
  
  Anderson makes much of the Old Testament Jews who turned to God in repentance, brought the prescribed sacrifices and threw themselves on the mercy of God.
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  Anderson follows this up with an exegesis of Romans 10:12-18 and Romans 3:10-18 to answer the question in the affirmative.He concludes that he ,cannot doubt that there may be those who, while never hearing the gospel here on earth, will wake up, as it were, on the other side of the grave to worship the One in whom, without understanding it at the time, they found the mercy of God, (p. 154).
  
  Whereas Anderson opens the door to a biblically-grounded greater optimism of salvation, Clark Pinnock and John Sanders outrightly affirm what they call ,inclusivism,, a term they carefully define as distinct from pluralism or universalism.
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  Both, like Anderson, believe that it is only through the work of Christ that people are saved.
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  Sanders and Pinnock, following the lead of Anderson, affirm that the Bible presents a much more hopeful picture than restrictionists present.

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