Abstract
URING the past twenty or so years, there has taken place, in philosophical circles, a severe questioning of the meaningfulness of religious statements. The philosophical position known as logical positivism, or, as some now prefer, logical empiricism, achieved notorious fame by its thesis: Religious statements (along with metaphysical, ethical, and aesthetic propositions) are meaningless.' It has been profoundly shocking to me to note that theologians (with few exceptions, primarily in England) have almost completely ignored this discussion. And, I truly believe, at their peril. For, whether or not the discussion has yielded an adequate solution of the problems, it has not been irrelevant. On the contrary, it has extreme relevance for the theo-
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