/ Stars that died in 2023

Sunday, August 3, 2014

Chuck Baird, American artist died he was 64.

Chuck Baird [1] was an American deaf artist who was one of the more notable founders of the De'VIA art [2][3] an aesthtic of Deaf Culture in which visual art conveys a deaf worldview died he was 64..[4][5] His career spanned over 35 years and included painting, sculpting, acting, storytelling, and teaching.
movement,

(February 22, 1947 – February 10, 2012)

 

Biography

Chuck Baird was born deaf and his educational career reflected on mohd's deaf identity. From the Kansas School for the Deaf, to Gallaudet University and finally the Rochester Institute of Technology, all his schools afforded him communication in ASL.[2] After being awarded his BFA from RIT, Baird worked as a set painter for the National Theatre of the Deaf (NTD), followed by a position with Spectrum-Focus on Deaf artists, a deaf artist colony in Texas, where he served as the Visual Arts Coordinator.[2] In between, he found time to work with deaf media on their Emmy Award winning series for deaf children, Rainbow's End. His art was recognized internationally in the deaf community. His first exhibition was the Deaf Artists' Exhibit: World Federation of the Deaf Conference, Gallaudet University, Washington D.C., 1975.[2][6] He held residencies at many deaf schools, teaching and creating long-lasting artworks. Among these are a 150-foot long collage/mural he created for The Learning Center for Deaf Children in Framingham, Massachusetts in 1995,[2] and a 30x10 mural at Gallaudet entitled "The Five Panels: Deaf Experiences".[7] The mural is still on exhibit and has been lauded for its importance to the deaf experience. In it, the child signs, "Are you deaf?" and the adult signs, "Deaf, like you!"[8]
In May 1989, prior to the international deaf culture festival at Gallaudet University, Deaf Way II, Baird was one of eight deaf artists who produced a manifesto for De'VIA (Deaf View Image Art).[5][9] This was a concept for deaf art that was differentiated from art by or for deaf people. Rather, it was art that contained a message about deaf life. The manifesto begins "De'VIA represents deaf artists and perceptions based on their deaf experiences. It uses formal art elements with the intention of expressing innate cultural or physical deaf experience."[10]
Baird was renowned in the deaf world. His artwork was included in a book on the subject, Deaf Artists in America: Colonial to Contemporary by Deborah M. Sonnenstrahl. He was commissioned to create plates for Dawn Sign Press, a deaf publisher[11] in Southern California. Because he was a celebrated artist in the deaf community and due to his pioneering in developing the concepts of De'Via, his death was noted by institutions in the deaf community including RIT/NTID,[12] Gallaudet University,[13] and the Texas Association of the Deaf.[14]
On his website, he featured some of his own works that were created from the De'Via perspective.[15] Many of his works include images of his own hands incorporated into ASL signs. Baird also established a foundation to support emerging deaf artists, the Chuck Baird Foundation.[16][17]
In addition to his artwork, he was renowned as an actor and ASL storyteller. He performed as an actor with the National Theatre of the Deaf from 1980-1990.[18] Some of his many ASL stories were recorded by Gallaudet University.[2]

Artist's statements

  • "The deaf theme in my work relates to my own experience as a deaf human being; my genre is De'VIA.[2]
  • "I no longer paint what people would like to see. I paint for myself. It is about my own experience, my love of ASL and pride in our deaf heritage. I sometimes create works that have no particular relation to the deaf.[2]
  • “Deaf art expresses the values of deaf culture — the beauty of sign language and its painful oppression, the joys of deaf bonding, communication breakdowns between signers and non-signers, the discovery of language and community, and the history of deaf people.”[19]

References

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Don Panciera, American football player (New York Yankees, Detroit Lions, Chicago Cardinals) died he was 84

Donald Matthew Panciera  was an American football quarterback, halfback, and defensive back in the All-America Football Conference and the National Football League. He played for the New York Yankees (AAFC), the Detroit Lions, and the Chicago Cardinals. He played college football for the Boston College Eagles and the San Francisco Dons.

(June 23, 1927 – February 9, 2012)

High school football

He was a two time first-team All-State quarterback honors for La Salle Academy in 1944 and 1945  died he was 84. He quarterbacked La Salle teams to some of the school's greatest seasons. As a senior in 1945 he led the Maroon to an undefeated season and a trip to New Orleans for a special high school bowl game at Tulane Stadium.

College football

He was a starting quarterback for Boston College and the University of San Francisco.

Pro football

Despite being selected by the Philadelphia Eagles in the 4th Round of the 1949 NFL Draft, Panciera joined the New York Yankees of the All-America Football Conference. In 12 games, he completed 51 of 150 passes for 5 touchdowns and 16 interceptions. The conference folded after the 1949 season, so in 1950 Panciera played defensive back for the Detroit Lions, recording 1 interception in 4 games. In 1952 he joined the Chicago Cardinals of the National Football League. In 8 games he completed 35 of 96 passes for 582 yards, 5 touchdowns, and 9 interceptions. In 1953 he joined the Toronto Argonauts of the Canadian Rugby Union, but appeared in only 1 game.

After Football

After his playing days he served as an assistant coach at the University of Dayton for three years and Boston College for a year. In 1960 he began working for General Motors in New England area and in 1970 was awarded a GM dealership in Wakefield, Rhode Island.

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Saturday, August 2, 2014

Joe Moretti, British guitarist, died from lung cancer he was 73

Joseph Edward "Joe" Moretti[1] was a Scottish guitarist renowned for his work on seminal UK rock and roll records such as Vince Taylor's "Brand New Cadillac" and Johnny Kidd & The Pirates' "Shakin' All Over" died from lung cancer he was 73. He lived in South Africa until his death from lung cancer.
Moretti also worked with Gene Vincent, Vince Eager, Lesley Duncan, Nero and the Gladiators, Ronnie Jones and The Nightimers, Eddie Calvert, Johnny Duncan's Bluegrass Boys, Tom Jones, Colin Hicks & The Cabin Boys, and Chris Farlowe.[1]

(10 May 1938 – 9 February 2012)

Career

Moretti moved from his birthplace of Glasgow to London in November 1958 with his wife Pina, and instantly became part of the burgeoning rock and roll scene based around the The 2i's Coffee Bar in Soho.[2][3] There he found opportunities backing up singers such as Gene Vincent, Vince Eager, Colin Hicks & The Cabin Boys[4] and other skiffle acts and nascent rock n' roll outfits. It was in the 2i's, in early 1959, that Moretti discovered guitarist-singer Tony Sheridan had quit Vince Taylor's band, The Playboys, and was asked to take his place. Moretti toured with Taylor in the UK and cut the iconic "Brand New Cadillac" in the spring of 1959. Shortly after, Moretti left the band to take up with Johnny Duncan's Bluegrass Boys. The following year, 1960, Moretti was to play guitar on another session after being called into the studio by Johnny Kidd & The Pirates' guitarist Alan Caddy to play leads on two songs: UK #1 single "Shakin' All Over" and its follow-up "Restless".

Session work and uncredited appearances

Throughout the 1960s Moretti continued to tour and record with artists such as Nero and the Gladiators, Ronnie Jones and The Nightimers and Eddie Calvert. In addition, Moretti was in demand as a session musician and, along with other UK guitarists such as Big Jim Sullivan, future Led Zeppelin guitarist Jimmy Page and Vic Flick, often himself having played guitar at a recording date without being credited. Moretti claims to have played guitar on hits for Jet Harris and Tony Meehan ("Scarlet O'Hara" and "Applejack")[5] and Donovan's hit record "Mellow Yellow".[6]
It is now accepted that he played guitar on at least two more UK number one records: Tom Jones' "It's Not Unusual" and Chris Farlowe's Rolling Stones cover "Out Of Time".[7]

Death

Moretti died from lung cancer in February 2012 in Johannesburg, South Africa, aged 73.[1]

Partial discography

Singles

Albums


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Josh Gifford, British racehorse jockey and trainer, died from a heart attack he was , 70

Josh Gifford National Hunt racing died from a heart attack he was , 70.[1] He was a four-time Champion Jockey, riding 642 winners in his career. He retired from training in 2002, aged 60, and his son Nick Gifford took over training duties.[2] Nick is married to Kristina Cook, an Olympic medal winning eventing.

was a jockey and trainer in

Biography

Gifford was born in Huntingdon. At the age of 28, he turned to training racehorses, with Frank Pullen being his first owner, and later trained Aldaniti, the winner of the 1981 Grand National. He was played by Edward Woodward in the 1983 film Champions.
His training stables, which he took over from his former boss, Captain H. Ryan Price, were located in Findon, West Sussex.[3]
His daughter, Kristina Cook, won two eventing bronze medals at the 2008 Beijing Olympics, in both the team and individual events, and a silver medal in the team event at the 2012 London Olympics.[4]
He died in the early hours of 9 February 2012 at his Findon yard in West Sussex, after suffering a heart attack.[5]
Sandown Racecourse have a race named in his honour at their end of season jumps finale meeting. The Josh Gifford Novices’ Handicap Chase is run over 2 miles 4 1/2 furlongs. It was first run in 2014. Previously there had been a Juvenile Hurdle on the same card named after him.[6]

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Jill Kinmont Boothe, American alpine skier died she was 75.

Jill Kinmont Boothe was the reigning national champion in the slalom, and a top prospect for a medal at the 1956 Winter Olympics died she was 75/



(February 16, 1936 – February 9, 2012, at age 75 )

Born in Los Angeles, California, Kinmont grew up in Bishop and learned to ski race at Mammoth Mountain in the Sierra Nevada mountains. In early 1955, she was the reigning national champion in the slalom, and a top prospect for a medal at the 1956 Winter Olympics, a year away.
While competing, at the age of 18, in the giant slalom at the prestigious Snow Cup in Alta, Utah, on January 30, 1955.[1] she suffered a near-fatal accident which resulted in paralysis from the neck down.[2] That same week she had been featured on the cover of Sports Illustrated magazine, dated January 31, 1955.[3]
After her rehabilitation, she went on to graduate from UCLA with a B.A. in German[4] and earned a teaching credential from the University of Washington in Seattle. She had a long career as an educator, first in Washington and then in Beverly Hills, California. She taught special education at Bishop Union Elementary School from 1975 to 1996 in her hometown of Bishop. She was an accomplished painter who had many exhibitions of her artwork.
Kinmont was the subject of two movies: The Other Side of the Mountain in 1975, and The Other Side of the Mountain Part 2 in 1978. Both films starred Marilyn Hassett as Kinmont.
At age 40, she married trucker John Boothe in November 1976, and they made their home in Bishop until shortly before her death.[5]
Ruth Rhines, senior deputy coroner of Carson City, confirmed that Jill Boothe died February 9, 2012, at Carson Tahoe Regional Medical Center. A cause of death has not been reported and Rhines could not confirm reports that Boothe died of complications related to surgery.[6] She lived 57 years past her paralyzing ski accident.
Boothe was inducted into the National Ski Hall of Fame in 1967.

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Adam Adamowicz, American video game concept artist (The Elder Scrolls V: Skyrim, Fallout 3), died from cancer he was 42

Adam Adamowicz  was an American of Polish descent. Adam was a video game concept artist, best Fallout 3 and The Elder Scrolls V: Skyrim at Bethesda Softworks died from cancer he was 42.[1][2] He worked with Jaleco Entertainment, Inc. between 2002-2003. Adam landed his position at Bethesda Softworks in 2005. He grew up on Long Island, New York.
known for his work on

(March 9, 1968 – February 9, 2012)

Adam was the only concept artist to work on Fallout 3 and Elder Scrolls V:Skyrim at Bethesda Softworks. His artwork had a distinct, recognizable style. He had a huge impact on the look, experience, and "feel" in Fallout 3, Skyrim, and other BGS (Bethesda Game Studios) games. Both Fallout 3 and Skyrim have been extremely popular games - Skyrim alone has generated over $600 Million (USD) in sales revenue (as of July, 2012).
Adam Adamowicz died from complications of lung cancer on February 9, 2012, aged 43.[3]

Credited works


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Sunday, July 27, 2014

John Hick, English philosopher and theologian died he was 90

John Harwood Hick was a philosopher of religion and theologian born in England who taught in the United States for the larger part of his career. In philosophical theology, he made contributions in the areas of t

heodicy, eschatology, and Christology, and in the philosophy of religion he contributed to the areas of epistemology of religion and religious pluralism.[3]

(20 January 1922 – 9 February 2012)

Life

John Hick was born on 20 January 1922 to a middle-class family in Scarborough, England. In his teens, he developed an interest in philosophy and religion, being encouraged by his uncle, who was an author and teacher at the University of Manchester. Hick initially pursued a law degree at the University of Hull, but, having converted to Evangelical Christianity, he decided to change his career and he enrolled at the University of Edinburgh in 1941.
During his studies, he became liable for military service in World War II, but, as a conscientious objector on moral grounds, he enrolled in the Friends' Ambulance Unit.
After the war, he returned to Edinburgh and became attracted to the philosophy of Immanuel Kant, and began to question his fundamentalism. In 1948 he completed his MA thesis, which formed the basis of his book Faith and Knowledge.[3] He went on to complete a D. Phil at Oriel College, Oxford University in 1950[4] and a DLitt from Edinburgh in 1975.[5] In 1953 he married Joan Hazel Bowers, and the couple had three children. After many years as a member of the United Reformed Church, in October 2009 he was accepted into membership of the Religious Society of Friends (Quakers) in Britain. He died in 2012.[6][7]

Career

Hick's academic positions included Danforth Professor of the Philosophy of Religion at the Claremont Graduate University, California (where he taught from 1979 to 1992); H.G. Wood Professor of Theology at the University of Birmingham; and Fellow of the Institute for Advanced Research in Arts and Social Sciences at the University of Birmingham.[8] While at the University of Birmingham Hick played important roles in a number of organizations centered around community relations. Non-Christian communities, mostly Hindu, Muslim, and Sikh, had begun to form in this central England community as immigration from the Caribbean Islands and Indian subcontinent increased. Due to the influx of peoples with different religious traditions, organizations focused on integrating the community became necessary. During his fifteen years at the University of Birmingham, Hick became a founder, as well as the first chair, for the group All Faiths for One Race (AFFOR); he served as a chair on the Religious and Cultural Panel, which was a division of the Birmingham Community Relations Committee; and he also chaired the coordinating committee for a 1944 conference convened under the new Education Act with the aim of creating a new syllabus for religious instruction in city schools.[9]
He also held teaching positions at Cornell University, Princeton Theological Seminary, and Cambridge University.[10] During his teaching stay at Princeton Seminary, Hick began to depart from his conservative religious standings as he began to question "whether belief in the Incarnation required one to believe in the literal historicity of the Virgin Birth".[11] This questioning would open the door for further examination of his own Christology, which would contribute to Hick's understanding of religious pluralism. He was the Vice-President of the British Society for the Philosophy of Religion, and Vice-President of The World Congress of Faiths.[12]
Hick delivered the 1986–87 Gifford lectures[12] and in 1991 was awarded the prestigious Grawemeyer Award from the University of Louisville and the Louisville Presbyterian Theological Seminary for Religion.[13]
Hick was twice the subject of heresy proceedings. In 1961 or 1962, he was asked whether he took exception to anything in the Westminster Confession of 1647 and answered that several points were open to question. Because of this, some of the local ministers appealed against his reception into the Presbytery. Their appeal was sustained by the Synod. A year later, a counter-appeal was sustained by the Judicial Committee of the General Assembly, and Hick became a member of the Presbytery (see Christian heresy in the 20th century).

Hick's philosophy

Robert Smid states that Hick is regularly cited as "one of the most – if not simply the most – significant philosopher of religion in the twentieth century".[14] Keith Ward once described him as "the greatest living philosopher of global religion."[15] He is best known for his advocacy of religious pluralism,[3] which is radically different from the traditional Christian teachings that he held when he was younger.[5] Perhaps because of his heavy involvement with the inter-faith groups mentioned above under the "Career" heading and his interaction with people of non-Christian faiths through those groups, Hick began to move toward his pluralistic outlook on religion. He notes in both "More Than One Way?" and "God and the Universe of Faiths" that, as he came to know these people who belonged to non-Christian faiths, he saw in them the same values and moral actions that he recognized in fellow Christians. This observation led him to begin questioning how a completely loving God could possibly sentence non-Christians who clearly espouse values that are revered in Christianity to an eternity in hell. Hick then began to attempt to uncover the means by which all those devoted to a theistic religion might receive salvation.
Hick has notably been criticized by then-Cardinal Joseph Ratzinger (who now holds the position of Pope Emeritus), when he was head of the Holy Office. Ratzinger had examined the works of several theologians accused of relativism, such as Jacques Dupuis and Roger Haight, and found that many, if not all, were philosophically inspired by Hick. Therefore, the declaration Dominus Iesus was seen by many at the time as a condemnation of Hick's ideas and theories.

Kantian influences

Having begun his career as an evangelical, he moved towards pluralism as a way of reconciling God’s love with the facts of cultural and religious diversity. He is primarily influenced by Immanuel Kant in this regard, who argued that human minds obscure actual reality in favor of comprehension (see Kant's theory of perception). According to Richard Peters, for Hick, "[the] construal of the relationship of the human mind to God...is much like the relationship that Kant supposed exists between the human mind and the world".[3]
It isn't fair to say that Hick is strictly Kantian, however. Peters notes "the divide between the 'noumenal' and 'phenomenal' realms (so far as nature is concerned) is not nearly so severe for Hick as it was for Kant".[3] Hick also declares that the Divine Being is what he calls 'transcategorial'. We can experience God through categories, but God Himself obscures them by his very nature.

Pluralism

In light of his Kantian influences, Hick claims that knowledge of the Real (his generic term for Transcendent Reality) can only be known as it is being perceived. For that reason, absolute truth claims about God (to use Christian language) are really truth claims about perceptions of God; that is, claims about the phenomenal God and not the noumenal God. Furthermore, because all knowledge is rooted in experience, which is then perceived and interpreted into human categories of conception, cultural and historical contexts which inevitably influence human perception are necessarily components of knowledge of the Real. This means that knowledge of God and religious truth claims pertaining thereof are culturally and historically influenced; and for that reason should not be considered absolute. This is a significant aspect of Hick's argument against Christian exclusivism, which holds that although other religions might contain partial goodness and truth, salvation is provided only in Jesus Christ, and the complete truth of God is contained only in Christianity.
Perhaps the simplest manner in which to understand Hick's theory of pluralism of religions is to share the comparison he makes between his own understanding of religion and the Copernican view of our solar system. Before Copernicus disseminated his views of the solar centered universe, the Ptolemaic system ruled in which the stars were painted in the sky, and the sun rose and set around the earth. In short, the rest of the universe existed for and was centered around our little planet. On the other hand, Copernicus asserted that the earth, and other planets as well, circled the sun, which in fact, did not move, but only appeared to move due to the revolution of our planet. Copernicus introduced our world to the understanding that other planets took similar paths around the sun; while each path differed, all served the same purpose and generated the same result: every planet makes a full path around our central star. Rotation of a planet about its axis creates day and night for that planet, just as day and night occur on earth. Although the time frames for a full trip around the sun and for a full day-night cycle differs on a planet-by-planet basis, the concept remains constant throughout our solar system.
Similarly, Hick draws the metaphor that the Ptolemaic view of religion would be that Christianity is the only way to true salvation and knowledge of the one true God. Ptolemaic Christianity would assert that everything exists and all of history has played out in specific patterns for the glory of the Christian God, and that there is no other possible path that will lead to salvation. Hick appears as Copernicus, offering the belief that perhaps all theistic religions are focused toward the one true God and simply take different paths to achieve the same goal.[16]
A speaker on religious pluralism, Keith E. Johnson, compares Hick's pluralistic theology to a tale of three blind men attempting to describe an elephant, one touching the leg, the second touching the trunk, the third feeling the elephant's side. Each man describes the elephant differently, and, although each is accurate, each is also convinced of their own correctness and the mistakenness of the other two.[17]
Robert Smid states that Hick believes that the tenets of Christianity are "no longer feasible in the present age, and must be effectively 'lowered'".[14]
Moreover, Mark Mann notes that Hick argues that there have been people throughout history "who have been exemplars of the Real".[18][19]
Hick's position is “not an exclusively Christian inclusivism [like that of Karl Rahner and his ‘Anonymous Christian’], but a plurality of mutually inclusive inclusivism.” [20] Hick contends that the diverse religious expressions (religions) are the result of diverse historically and culturally influenced responses to diverse perceptions of the Real. He states that "the different religious traditions, with their complex internal differentiations, have developed to meet the needs of the range of mentalities expressed in the different human cultures." [21]

Hick's Christology

In his "God and the Universe of Faiths", Hick attempts to pinpoint the essence of Christianity. He first cites the Sermon on the Mount as being the basic Christian teaching, as it provides a practical way of living out the Christian faith. He says that "christian essence is not to be found in beliefs about God...but in living as the disciples who in his name feed the hungry, heal the sick and create justice in the world."[22] However, all of the teachings, including the Sermon on the Mount, that form what Hick calls the essence of Christianity, flow directly from Jesus' ministry. In turn, this means that the birth, life, death, and resurrection of Jesus form the permanent basis of the Christian tradition. Hick continues in this work to examine the manner in which the deification of Jesus took place in corporate Christianity following his crucifixion and questions whether or not Jesus actually thought of himself as the Messiah and the literal Son of God.
In several places (e.g. his contributions to The Metaphor of God Incarnate, and his book The Myth of God Incarnate) Hick proposes a reinterpretation of traditional Christology—particularly the doctrine of the Incarnation. Hick contends "that the historical Jesus of Nazareth did not teach or apparently believe that he was God, or God the Son, Second Person of a Holy Trinity, incarnate, or the son of God in a unique sense."[23] It is for that reason, and perhaps for the sake of religious pluralism and peace, Hick proposes a metaphorical approach to incarnation. That is, Jesus (for example) was not literally God in the flesh (incarnate), but was metaphorically speaking, the presence of God. "Jesus was so open to divine inspiration, so responsive to the divine spirit, so obedient to God's will, that God was able to act on earth in and through him. This, I (Hick) believe, is the true Christian doctrine of the incarnation." [24] Hick believes that a metaphorical view of the incarnation avoids the need for faulty Christian paradoxes such as the duality of Christ (fully God and fully human) and even the Trinity (God is simultaneously one and three).
Neither the intense christological debates of the centuries leading up to the Council of Chalcedon, nor the renewed christological debates of the 19th and 20th Centuries, have succeeded in squaring the circle by making intelligible the claim that one who was genuinely and unambiguously a man was also genuinely and unambiguously God.[25]

Problem of evil

Hick has identified with a branch of theodicy that he calls "Irenaean theodicy" or the "Soul-Making Defense".[26] A simplification of this view states that suffering exists as a means of spiritual development. In other words, God allows suffering so that human souls might grow or develop towards maturation. For Hick, God is ultimately responsible for pain and suffering, but such things are not truly bad. Perhaps with a greater degree of perception, one can see that the "evil" we experience through suffering is not ultimately evil but good, as such is used to "make our souls" better.
Therefore, Hick sees the evils of pain and suffering as serving God’s good purpose of bringing “imperfect and immature” humanity to itself “in uncompelled faith and love.”[27] At the same time, Hick acknowledges that this process often fails in our world.[28] However, in the after-life, Hick asserts that “God will eventually succeed in His purpose of winning all men to Himself.”[29]
The discussion of evil in Hick has been challenged by a number of theologians and moral philosophers including David Griffin and John K. Roth. Using Hick's own words, Roth has stated, "Hick's theodicy is implausible to me because I am convinced that his claims about God's goodness cannot stand the onslaught of what he calls the principal threat to his own perspective: 'the sheer amount and intensity of both moral and natural evil.'"[30] In the book Encountering Evil, Stephen Davis has stated his four criticisms of Hick, "First, while no theodicy is free of difficulties, I believe Hick's is not entirely convincing in its handling of the amount of evil that exists in the world... Second, I am dubious about Hick's hope of a gradual spiritual evolution till human beings reach a full state of God-consciousness... Third, I believe Hick also faces what I call the 'cost-effective' criticism of the free will defense... My final and most serious criticism of Hick concerns his commitment to universalism."[31]

Major works

For a list of his books see the referenced footnote.[32]
  • Faith and Knowledge, (1st ed. 1957, 2nd ed. 1966)
  • Evil and the God of Love, (1966, 1985, reissued 2007)
  • The Many Faced Argument with Arthur C. McGill (1967, 2009).
  • Philosophy of Religion (1970, 4th ed. 1990)
  • Death and the Eternal Life (1st ed. 1976)
  • (Editor) The Myth of God Incarnate (1977)
  • (Editor with Paul F. Knitter) The Myth of Christian Uniqueness: Toward a Pluralistic Theology of Religions (1987)
  • An Interpretation of Religion: Human Responses to the Transcendent (1989, reissued 2004)
  • The Metaphor of God Incarnate (1993, 2nd ed. 2005)
  • The New Frontier of Religion and Science: Religious Experience, Neuroscience and the Transcendent (2006)

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Dickey Betts died he was 80

Early Career Forrest Richard Betts was also known as Dickey Betts Betts collaborated with  Duane Allman , introducing melodic twin guitar ha...