Dissertations / Theses on the topic 'Religious experience'
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Studt, Eric Michael. "Emotions and Religious Experience." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108076.
Full textBowman, Marion Irene. "Vernacular religion and contemporary spirituality : studies in religious experience and expression." Thesis, University of South Wales, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.285956.
Full textRunehov, Anne L. C. "Sacred or neural? : neuroscientific explanations of religious experience : a philosophical evaluation /." Uppsala : Uppsala universitet, 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-4718.
Full textFranks, Davis C. E. S. "The evidential force of religious experience." Thesis, University of Oxford, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.375890.
Full textDevenish, Anne P. "The lived experience of God and its evolution in children and adolescents." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2006. https://ro.ecu.edu.au/theses/60.
Full textRout, Paul Damien. "From religious experience to the reality of God : Bonaventure and the religious experience of St Francis of Assisi." Thesis, Heythrop College (University of London), 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.321596.
Full textDeHoff, Susan L. "Distinguishing mystical religious experience from psychotic experience in the Presbyterian Church." Thesis, Boston University, 2012. https://hdl.handle.net/2144/23024.
Full textHistorically, mystical experiences have been interpreted variously within psychology and theology. This dissertation explores theological and psychological interpretations of these experiences among professionals in the Presbyterian Church (U.S.A.), putting their interpretations in conversation with the theologies of John Calvin, North American Calvinist traditions, and a range of psychological theories. The purpose is to draw theoretical and practical constructs from this research to guide pastors and counselors in responding to persons who report intense religious experiences, such as hearing the voice of God and seeing a vision of Christ. Some psychologists interpret such experiences as pathological, some as psychologically beneficial. Calvinists, focusing on the intellectual dimension of religion, have traditionally been wary of mystical experience. A more thorough reading of Calvin's theology shows his affirmation of mystica unio . In 18th century colonial America, Jonathan Edwards also accepted mystical experiences, but subjected their authenticity and meaning to rational, religious scrutiny. To explore understandings of mystical religious experience in the current Presbyterian Church (U.S.A.), twenty structured interviews were conducted with pastors and pastoral counselors in the Boston Presbytery. Results show that sources common to theologically trained professionals can be useful in distinguishing mystical religious experience from psychotic episodes. Using Scripture, Presbyterian beliefs, personal experience, and awareness of cultural religious differences, 70% of participants distinguished experiences such as hearing God's voice and seeing visions of Christ from mental illness, and 90% distinguished experiences such as sensing God's inner presence during prayer from mental illness. Using the same sources, participants identified some experiences with religious language and symbols as symptoms of mental illness rather than mystical religious experience. Presbyterian pastors and counselors concurred that many religious experiences can be interpreted within Reformed theology. The study revealed the need for more thorough education of pastors and counselors in the psychology of religious experience and theological interpretations of such experiences.
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Hauch, Sofie. "Reassessing religious experience in a scientific age : early approaches to religious pluralism." Thesis, University of Glasgow, 2013. http://theses.gla.ac.uk/4277/.
Full textBennett-Hunter, Guy Andrew. "Ineffability and religious experience : a philosophical study." Thesis, University of Cambridge, 2011. https://www.repository.cam.ac.uk/handle/1810/252237.
Full textWayland, Anda. "Religious experience of the destined human being." Master's thesis, University of Cape Town, 1995. http://hdl.handle.net/11427/17027.
Full textSix people fitting the above description of "destined human beings" were studied as far as possible from their own work, i.e. writings, paintings, music, speeches, letters, etc. They were studied on two levels, that of their own metier, and then how they retained that holistic quality which enabled them to remain in touch with a greater vision of life and humanity as a whole. They are Leonardo da Vinci, Rembrandt van Rijn, Johann Sebastian Bach, Winston Churchill, Albert Einstein, and, as an exception to some things which have been said, Pablo Picasso. It is hoped that this research demonstrates that these people understand humanity and its needs for religion, and that their experiences and interpretations thereof help humanity engage those needs sanely and fruitfully. In other words, they enrich religion as a quest. Different senses of identity, modes of engagement, models of reality, methods of expression are examined, all of which demonstrably fit into Cumpsty's Theory of Religion of Belonging. One of the case studies demonstrates what happens when the sense of belonging is impaired. The thesis takes a very broad view of what constitutes religious experience, but the expressions of the case studies can be considered as religion at its best, or most universal.
Hoang, Linh. "Rebuilding religious experience Vietnamese refugees in America." Saarbrücken VDM Verlag Dr. Müller, 2007. http://d-nb.info/991427629/04.
Full textNewman, Deron Scott. "Philosophy as a religious experience in Plato." Thesis, University of Edinburgh, 2000. http://webex.lib.ed.ac.uk/asbtracts/newman01.pdf.
Full textPortugal, Agnaldo Cuoco. "Theism, Bayes's theorem and religious experience : an examination of Richard Swinburnes's religious epistemology." Thesis, King's College London (University of London), 2003. https://kclpure.kcl.ac.uk/portal/en/theses/theism-bayess-theorem-and-religious-experience--an-examination-of-richard-swinburness-religious-epistemology(f6ab0fd9-9277-41d7-9997-ecad803c54ae).html.
Full textSolomon, Evan 1968. "The cinematic experience and popular religion : understanding the religious implications of a cult film." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=22503.
Full textTrippe, George E. "Active imagination and Christian religious experience: A study in relationship." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 1999. https://ro.ecu.edu.au/theses/1263.
Full textFick, Carol Marie. "The psychology of religious experience, a qualitative approach." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0011/NQ27406.pdf.
Full textStrain, Alexander. "The importance of personal experience in religious education." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape3/PQDD_0034/MQ64197.pdf.
Full textStrain, Alexander. "The importance of personal experience in religious education /." Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=30221.
Full textThomas Groome proposes a Shared Praxis Approach to Christian religious education. He emphasizes the need for appropriation, by the student, of that which he calls the Christian Story.
Sam Keen's stance is then examined wherein he contends that the basic Christian Story might well be supplanted as a shaper of personal identity by a growing, developmental autobiography.
The third and closing section of the thesis allows the writer to expose a personal proposal towards a more effective approach to religious education for the young, and this for a lifetime. The new proposal focuses on an examination of each student's personal experience with that which we call God, experiences within the framework of the child's initial orientation and then, progressively taking into account other major religious orientations. (Abstract shortened by UMI.)
Jager, Richard Paul. "Mysticism: Its relationship to religious experience and psychopathology." CSUSB ScholarWorks, 1990. https://scholarworks.lib.csusb.edu/etd-project/457.
Full textBenfey, Matthias Wilhelm. "Religious cinema as virtual religious experience : a theory of religious cinema applied to Werner Herzog's Herz aus Glas." Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=72087.
Full textThe thesis defines religious cinema as virtual religious experience; therefrom a theory of religious cinema is derived. This derivation depends on a discussion of the essential elements of the cinematic experience and permits the expansion of the category of religious cinema beyond its traditional frontier. Throughout the dissertation, a dialogue is maintained with general cinema theory on the one hand and religious cinema criticism on the other. The purpose of this dialogue is to increase credibility (in the former case) and to demonstrate originality (in the latter case).
Finally, extrapolating from a specific dialogue between Crossan and Ricoeur, a critical method is developed, then applied to Werner Herzog's Herz aus Glas, a transcription of which is included as an appendix.
Borchardt, Frederick Francois. "Religious experience and schizophrenia in modern man : an experiential theoretical study." Thesis, Rhodes University, 1990. http://hdl.handle.net/10962/d1002061.
Full textRoy, Chaudhuri Arka. "Caste, religious conflict and economic development : the Indian experience." Thesis, University of British Columbia, 2015. http://hdl.handle.net/2429/54247.
Full textArts, Faculty of
Vancouver School of Economics
Graduate
Gath, Alexander David Hanson. "Varieties of pilgrimage experience : religious journeying in Central Kerala." Thesis, University of Edinburgh, 1998. http://hdl.handle.net/1842/15803.
Full textJeffrey, Andrew V. "Some issues concerning the epistemic value of religious experience /." Thesis, Connect to this title online; UW restricted, 1994. http://hdl.handle.net/1773/5697.
Full textSmith, D. L. "What does religious education achieve? : an investigation into the effect of secondary school pupils' experience of religious education on their attitude to religion." Thesis, University of Wales Trinity Saint David, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683379.
Full textPalmer, Sally. "Close encounters of the religious kind? : identifying the religious components in the literature of the alien close encounter phenomenon." Thesis, University of Kent, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.342159.
Full textHay, D. "The bearing of empirical studies of religious experience on education." Thesis, University of Nottingham, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.233099.
Full textKwon, Sue Ja. "At the gate of forest multi-religious identity /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
Full textAllies, Andre C. "Eliade's theory of religion and the African experience." Master's thesis, University of Cape Town, 2007. http://hdl.handle.net/11427/7800.
Full textMircea Eliade has made meaningful contributions to the academic debate in the field of religion and comparative religious studies. As much as he had scholastic opinion that would find synthesis with, support and defend his thought patterns and argument, so too he had, of almost equal proportions, those who would criticize his scholarship, accusing it of being, amongst others, biased and "revealing uncritical unverifiable generalizations". The scope of this essay is to enter that debate, with the intention to specifically focus on and unpack some of the most important concepts that underlie Eliade's thinking and deliberations, rather than focusing on the holistic theory of religion as purported by him. These concepts will be measured against the African Religious experience, to see if it finds resonance or stands in conflict with it. In the process, this study attempts to reveal some aspects of Eliade's theory of religion that could be saved to fit an African religious perspective. It also attempts to identify some aspects or conceptions of Eliade's theory that are lacking if read through an African lens. The focus in this study will specifically be on conceptions such as the hierophany, the sacred, symbolism, and myth, and how these interact and show themselves within the African context.
Rodick, David W. "The Religious Dimension of Experience: Gabriel Marcel and American Philosophy." Thesis, Boston College, 2009. http://hdl.handle.net/2345/1181.
Full textThesis advisor: Oliva Blanchette
The French philosopher Gabriel Marcel (1889-1973) was deeply influenced by the classical tradition of American philosophy. Marcel's first essays focused upon the philosophy of Josiah Royce (1855-1916). Royce impressed Marcel due to his ability to engage in bold, imaginative construction and yet remain "faithful to the empirical tradition, which he deepened and enriched...." Marcel was also deeply influenced by William Ernest Hocking's (1873-1966) major work, The Meaning of God in Human Experience which, for Marcel, not only reaffirmed the religious dimension of human experience but also served as "an advance in the direction of that metaphysical realism toward which I resolutely tended." Lastly, Marcel conducted a sustained personal and philosophical relationship with Henry G. Bugbee Jr. (1915-1999) of the University of Montana. Marcel first met Bugbee at Harvard University while delivering the William James Lectures in 1961. Willard Van Orman Quine described Bugbee as "the ultimate exemplar of the examined life" and Calvin Schrag described him as "one of the more marginalized philosophers in America." Part I consists of a comprehensive examination of Marcel's philosophy, focusing upon the manner in which his thought exhibits a strong sense of "ontological continuity" - establishing a fundamental relationship between human being and the ontological. According to Marcel "Finite thought is continually attracted by a beyond, by Another, which eternally escapes it." Part I will be followed by three sections (Parts II-IV) devoted to the relationship between Marcel and the thought of Royce, Hocking, and Bugbee respectively. The relationship between Marcel and these philosophers is based largely upon their mutual critique of abstract thinking and a shared belief in the existence of a decisive connection between human being and Being. The thesis will conclude with Part V, entitled "The Religious Dimension of Experience," which depicts the manner in which a select cadre of American philosophers has been successful in drawing out the philosophical implications of Marcel's project. As Marcel indicated, "Perhaps the most important task on the plane of speculation is to deepen once again the notion of life itself in the light of the highest and most genuine religious thought."
Thesis (PhD) — Boston College, 2009
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy
Hostler, Heather R. "Exploring religious experience spiritual development during attempted sexual orientation change /." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.
Full textShi, Fangfang. "Commoditised religious souvenirs and visitor experience at Chinese Buddhist sites." Thesis, Nottingham Trent University, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.485321.
Full textLobont, F. "Religious experience and its modes in early Collingwood (1916-1929)." Thesis, Swansea University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.637941.
Full textFellowes, Diana Maeve. "The religious experience of people with enduring mental health problems." Thesis, University of Surrey, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.418085.
Full textDriver, Cory Thomas. "Personal Experience (Hi)Stories from Moroccan Mixed Ethno-Religious Communities." The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1312991523.
Full textBell, Keisha. "Religious Coping and Experience of Body Satisfaction Among College Women." Thesis, University of North Texas, 2011. https://digital.library.unt.edu/ark:/67531/metadc84177/.
Full textGuevara, David. "A critical investigation of William Alston's epistemology of religious experience." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
Full textAndrejc, Gorazd. "From existential feelings to belief in God." Thesis, University of Exeter, 2012. http://hdl.handle.net/10871/10262.
Full textLaamanen, Carl. "The Address of the Soul: Phenomenology and the Religious Experience of Film." The Ohio State University, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=osu1554287220304112.
Full textAgnor, David W. "Christian and non-religious sociopaths compared self-concept, locus of control, guilt, and quality of religious experience /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
Full textBaker, Joseph O. Bader Christopher David. "A quantitative investigation of normative and deviant religious experiences." Waco, Tex. : Baylor University, 2007. http://hdl.handle.net/2104/5041.
Full textZackariasson, Ulf. "Forces by Which We Live : Religion and Religious Experience from the Perspective of a Pragmatic Philosophical Anthropology." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2002. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-1906.
Full textRunehov, Anne L. C. "Sacred or neural? : The potential of neuroscience to explain religious experience /." Göttingen : Vandenhoeck & Ruprecht, 2007. http://www.gbv.de/dms/bs/toc/526941995.pdf.
Full textMcCann, Daniel Bernard. "Possible selves : co-experience, orthopractic transformation, and late medieval religious literature." Thesis, Queen's University Belfast, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.534623.
Full textHeady, Emily Walker. "Conversion in crisis realism and religious experience in the Victorian novel /." [Bloomington, Ind.] : Indiana University, 2005. http://wwwlib.umi.com/dissertations/fullcit/3167276.
Full textTitle from PDF t.p. (viewed Dec. 3, 2008). Source: Dissertation Abstracts International, Volume: 66-03, Section: A, page: 1007. Chairperson: Patrick Brantlinger.
Keener, Anne M. "The Reality of the Unseen." The Ohio State University, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=osu1404930395.
Full textWu, Dongsheng Bailey. "Faith and experience an analysis of the place of experience in the religious epistemology of John Hick /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
Full textForester, Christopher. "Jung's psychoanalysis as a religious 'culture' : the unconscious, religious experience and the critical-correlational theology of Don S. Browning." Thesis, University of Oxford, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.285405.
Full textBurling, Hugh Dunstan. "Divine disclosures : religious experiences as evidence in theology." Thesis, University of Cambridge, 2019. https://www.repository.cam.ac.uk/handle/1810/288071.
Full textHoernig, Heidi. "Worship in the suburbs: the development experience of recent immigrant religious communities." Thesis, University of Waterloo, 2006. http://hdl.handle.net/10012/2903.
Full textThis study explored the development experience of religious communities from five religions: Buddhism, Christianity, Hinduism, Islam and Sikhism, in three suburban communities of the Greater Toronto Area: Mississauga, Brampton and Markham. The key objectives of the study were to compare experiences across minority religious groups in order to explore development issues, to better understand relationships between religion, culture and land use, and to examine municipal planning implications of and responses to religious diversity.
The study findings show that most place of worship development experiences have been characterized by adaptation rather than conflict. The findings reveal involved and nuanced stories about the development process in which many recent immigrant, minority religious communities participate. As such, the study highlights the inter-woven complexities and challenges of establishing these significant religious, cultural and social institutions, difficulties that cannot be easily teased apart to isolate one or two problematic variables.
In this way, the study findings accord with the recent urban literature on difference which argues that urban experiences of difference are simultaneously produced by structuring processes of political-economy and socially constructed by multi-faceted, changing subjects (Bridge & Watson, 2003; Eade & Mele, 2002; Jacobs & Fincher, 1998; Low, 1996). Findings show that minority place of worship development is constrained by suburban form, land use planning policy and land economics. At the same time, these constraints are differentially mediated by the resources and strategies of religious communities. Religion and culture play a role in the needs and experiences of place of worship development, but high or unconventional needs are not necessarily tied to challenging development experiences.
The study recommendations build upon the current normative literature in the broader field of multicultural planning. I argue that the common prescriptions set forward by multicultural planning advocates, such as improved cultural knowledge and communication in policy development and implementation are not sufficient to address the challenges of urban planning and management amidst religious and ethnoracial diversity. The study findings suggest that proponents of multicultural planning need to approach the challenges of diversity strategically, to reconsider points, means and agents of intervention. Study recommendations call for a return to the role of the planning expert, to proactively address key land use planning issues such as transportation planning and land use conflict before problems occur. Such a move would concomitantly benefit all community residents, not only those belonging to religious communities. This is because two of the more challenging dimensions of place of worship development: transportation planning and neighbour relations, are issues common to suburban land use development, regardless of the religion, ethnicity or race of the participants. Recommendations also suggest that multicultural planning must be a collective project, requiring the involvement of many actors, including urban academics, immigrant communities and their advocates, political and community leadership as well as urban practitioners both inside and outside of the municipal planning department.