Log in

Relevant bibliographies by topics / Religious experience / Journal articles

Journal articles on the topic 'Religious experience'

To see the other types of publications on this topic, follow the link: Religious experience.

Author: Grafiati

Published: 4 June 2021

Last updated: 19 January 2024

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Religious experience.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

Johnson, David Kyle. "Why Religious Experience Cannot Justify Religious Belief." Socio-Historical Examination of Religion and Ministry 2, no. 2 (September 26, 2020): 26–46. http://dx.doi.org/10.33929/sherm.2020.vol2.no2.03.

Full text

Abstract:

Theists often claim that neither the diversity of religious experience nor natural explanations for religious experience can threaten the ability of religious experience to justify religious belief. Contrarily, this paper argues that not only do they pose such a threat, but religious experience and natural explanations for them completely undermine the epistemic justificatory power of religious experience. To establish this, the author first defines the supposed role of religious experience in justifying religious belief. Then the author shows how the diversity of religious experience raises an inductive problem that negates religious experience’s ability to justify religious belief. The author then shows that available natural explanations for religious experience do the same by simply providing better explanations of religious experiences (i.e., explanations that are more adequate than religious explanations of those experiences).

APA, Harvard, Vancouver, ISO, and other styles

2

Theissen, Gerd. "Religious Experience: Experience of Transparency and Resonance." Open Philosophy 2, no. 1 (December 31, 2019): 679–99. http://dx.doi.org/10.1515/opphil-2019-0051.

Full text

Abstract:

AbstractAt a time in which religion is breaking away from the normative power of its traditions and new forms of spiritual experience are emerging, religious philosophy must find criteria for what a religious experience is and how to judge its truth. In their empirical critique of religion L. Wittgenstein and R. Carnap accepted two forms of religious experience, which they described with an optical and acoustic metaphor. They denied their cognitive truth value, but not their value for life. However, an extended concept of truth, which encompasses every correspondence between experience and reality, can also find truth in religious experiences of “transparency” and “resonance”. They differ from aesthetic experience not only by the depth of transparency and resonance, but also by their cognitive interpretation. What is experienced is cognitively referred to a final reality: either to a “summum ens” in this world, or to the whole of this world or something unknown beyond of this world. This final point of reference is a unity of “being” and “value”. Religion makes experiences of the everyday transparent for both aspects of an ultimate reality und motivates to a life full of resonance with this reality.

APA, Harvard, Vancouver, ISO, and other styles

3

ARYASOMAYAJULA, Rama Murty. "Religious Experience." Studies in Interreligious Dialogue 4, no. 2 (August 1, 1994): 133–42. http://dx.doi.org/10.2143/sid.4.2.2014090.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

Smart, Ninian, and Wayne Proudfoot. "Religious Experience." Journal of Philosophy 85, no. 3 (March 1988): 151. http://dx.doi.org/10.2307/2027069.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Karuvelil,, George. "Religious experience." Forum Philosophicum 16, no. 1 (2011): 139–55. http://dx.doi.org/10.5840/forphil201116118.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Raposa, Michael. "Religious Experience." International Philosophical Quarterly 30, no. 2 (1990): 257–59. http://dx.doi.org/10.5840/ipq19903028.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Dumsday, Travis. "Religious Experience." International Philosophical Quarterly 48, no. 3 (2008): 371–79. http://dx.doi.org/10.5840/ipq200848349.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

Wainwright, William J. "Religious Experience." Faith and Philosophy 5, no. 2 (1988): 208–13. http://dx.doi.org/10.5840/faithphil19885226.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Pedersen, Kusumita P., and Wayne Proudfoot. "Religious Experience." Philosophy East and West 38, no. 2 (April 1988): 209. http://dx.doi.org/10.2307/1398707.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Friedrichs, Robert W., and Wayne Proudfoot. "Religious Experience." Sociological Analysis 48, no. 2 (1987): 179. http://dx.doi.org/10.2307/3711203.

Full text

APA, Harvard, Vancouver, ISO, and other styles

11

Hewitt, Marsha. "Affective and Cognitive Dimensions of Religious Experience: Toward a Conceptual/Theoretical Integrative Perspective." Studies in Religion/Sciences Religieuses 41, no. 1 (March 2012): 33–45. http://dx.doi.org/10.1177/0008429811430056.

Full text

Abstract:

Although it may be widely accepted that the capacity for religious experience constitutes a mental state which, as with all mental states and inner experiences, has a neurological foundation, it is not so readily agreed upon as to what the psychological significance of such a state might be. That is to say, what are the affective components that pertain to that ‘more’ of religious experience that can be identified across specific religious traditions and histories? For William James, the proper study of religions must begin with the actual, felt religious experiences of human beings in specific contexts. Yet it is this focus on religious experience that appears to leave some contemporary theorists of religion uneasy, as if the exploration of the affective dimension negates or ‘softens’ the by now clear neurological basis of religious experience and beliefs. Underlying this unease, of course, is that the psychological/phenomenological approach conceals a hidden theological interest. That this is often true is more by contingency than theoretical necessity. This unease goes back at least as far as Freud’s ambivalence toward the ‘oceanic feeling,’ or what cognitive archaeologist David Lewis-Williams refers to as ‘absolute unitary being,’ which is a widely valued feature of religious experience for believers. This ambivalence should not marginalize the importance of ‘psychological significance,’ however, as it did in Freud’s writing on religion and as it continues to do in that of contemporary theorists, particularly those who turn to neuroscience as an important explanatory resource in the study of religious experience. This paper will argue that conceptual balance addressing the emotional and biological elements of religious experience is methodologically more adequate and theoretically richer than more strictly cognitive approaches, and will focus most centrally on the work of Sigmund Freud and David Lewis-Williams. Si l’idée que la capacité à l’expérience religieuse constitue un état mental qui, comme tous les états mentaux ou expériences intérieures, a une fondation neurologique est très largement partagée, la signification psychologique d’un tel état ne fait pas l’objet d’un tel consensus. En d’autres termes, quels sont les éléments affectifs ayant trait à ce « plus » de l’expérience religieuse qui peuvent être identifiés à travers les traditions et histoires spécifiques des religions ? Pour William James, l’étude des religions doit commencer par l’expérience réelle et ressentie par les êtres humains dans des contextes spécifiques. Cependant, cette attention portée à l’expérience religieuse semble laisser les théoriciens contemporains mal à l’aise, comme si l’exploration de cette dimension affective niait ou minimisait la base aujourd’hui clairement neurologique de l’expérience religieuse et des croyances. Accentuant ce malaise, bien sûr, l’approche psychologique/phénoménologique dissimule un présupposé théologique caché. Si ceci est souvent vrai, ça l’est par contingence plus que par nécessité théorique. Ce malaise nous renvoie au moins jusqu’à l’ambivalence freudienne envers le « sentiment océanique », ou à ce que l’archéologue constructiviste David Lewis-Williams appelle l’ ‘être absolu et un’ qui est un trait largement valorisé de l’expérience religieuse pour les croyants. Cette ambivalence ne doit pas marginaliser l’importance de la ‘signification psychologique’, comme ce fut le cas depuis les écrits de Freud sur la religion jusque chez les théoriciens contemporains, plus particulièrement ceux qui considèrent les neurosciences comme une ressource explicative dans l’étude de l’expérience religieuse. Cet article qui portera principalement sur les travaux de Sigmund Freud and David Lewis-Williams, montrera que l’équilibre conceptuel entre les éléments émotionnels et biologiques de l’expérience religieuse est plus adéquat et, d’un point de vue théorique, plus riche que des approches strictement cognitives.

APA, Harvard, Vancouver, ISO, and other styles

12

Martin, Luther H. "Aspects of ‘Religious Experience’ among the Hellenistic Mystery Religions." Religion and Theology 12, no. 3-4 (2005): 349–69. http://dx.doi.org/10.1163/157430106776241178.

Full text

Abstract:

AbstractThe claim that religious experience is the basis for religious practices, ideas and institutions seems to be grounded more in theological (Protestant) bias than in historical evidence. From the example of the Graeco-Roman mystery religions, it would seem that it is religious practices, speciﬁcally, their rites of initiation that produced experiences that were interpreted by initiates as ‘religious.’ Nor was the production of such experiences considered to be an end in itself. Rather, they accomplished speciﬁc goals through an exploitation of tacit cognitive processes: (1) the promotion of group solidarity and transgenerational continuity, and (2) the triggering of a potential for cognitive development among individual members of the group.

APA, Harvard, Vancouver, ISO, and other styles

13

Adian, Donny Gahral. "Phenomenological Account of Religious Experience." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 1, no. 1 (August 20, 2011): 61. http://dx.doi.org/10.20871/kpjipm.v1i1.4.

Full text

Abstract:

History of philosophy is built upon rigid discrimination between various human experiences. Human experiences are divided mainly into two major experiences: Perceptual and intelectual. Perceptual experience is deined by empiricism as an aposteriori experience of empirical sensations. Meanwhile, rationalism claims that the only acceptable experience is apriori experience of intelectual object (natural laws, mathematical equations and logical operations). There is no other experience outside those two philosophical account of experiences. All other experiences must be subsumed either within perceptual or intelectual experience.

APA, Harvard, Vancouver, ISO, and other styles

14

Kellenberger, J. "Religious Experience and Religious Belief." Faith and Philosophy 14, no. 1 (1997): 116–19. http://dx.doi.org/10.5840/faithphil199714112.

Full text

APA, Harvard, Vancouver, ISO, and other styles

15

DeRoo, Neal. "What Counts as a ‘Religious Experience?’: Phenomenology, Spirituality, and the Question of Religion." Open Theology 4, no. 1 (August 1, 2018): 292–307. http://dx.doi.org/10.1515/opth-2018-0022.

Full text

Abstract:

Abstract This paper: a) offers a phenomenology of the religious that challenges the assumption that “religious experience” is primarily to be understood as a type of experience, called ‘religious’ experience, which is distinct from other (i.e., ‘non-religious’) experiences; and b) traces out some implications of this for phenomenological and other scholarly approaches to religion. To achieve these aims, the paper begins by explaining the phenomenological claim-found most explicitly in Husserl and Merleau- Ponty-that all experiences are expressive of a certain kind of spirit. This account of spirit, when applied to the phenomenological understanding of the ‘religious,’ allows us to distinguish between religiosity (as a transcendental structure), religions (as dynamic forces that express that structure), and religious phenomena (as concrete phenomena that express religions). In turn, this tri-partite distinction allows us to explain how religiosity leads to the development of religion in a way that suggests that ‘the religious’ is best conceived as a particular dimension of all experience. In that light, two major implications for the study of religion emerge from the phenomenology of the religious provided in this paper: 1) the realm of possible subjects of study is greatly expanded; while 2) the proper object of study is narrowed and clarified

APA, Harvard, Vancouver, ISO, and other styles

16

Obi, Chidiebere. "Moralizing the relationship between religious experience and the Nigerian society." Journal of Religion and Human Relations 14, no. 1 (November 16, 2022): 224–47. http://dx.doi.org/10.4314/jrhr.v14i1.12.

Full text

Abstract:

Religious experience is a claim that direct experience of the supernatural or God is possible; it is the belief that a certain communication can take place between man and God. This particular belief has served as one of the proofs for the reality and existence of God. Outcomes of religious experience may be in the form of prophesy, miracles, money rituals, protection rituals, speaking in tongues, falling under the anointing and other charismatic displays. This (religious experience) has raised a number of epistemic issues in philosophy as a result of the nature of the ‘beings’ (man and God) involved. Man by nature is finite and material while God is infinite and immaterial, therefore whatever experience that occurs between them must raise some questions. Most of these questions border on the veridicality of religious experience, that is, how true is religious experience? In spite of these questions on religious experience, the world today is agog with so many claims of religious experience. Nigeria, for example, is replete with myriad of claims of religious experiences which are prevalent in both our traditional and foreign religions. This paper tries to interrogate the impact of these religious experiences in Nigeria by subjecting such impact to moral justifiability. After exploring the arguments on religious experience and its impact on the Nigerian society, the paper submits that a line should be drawn between what may be genuine religious experience and its abusive version with sole purpose of defrauding the gullible citizens which is morally condemnable.

APA, Harvard, Vancouver, ISO, and other styles

17

DUMSDAY, TRAVIS. "Counter-cultural religious experiences." Religious Studies 47, no. 3 (August 16, 2010): 317–30. http://dx.doi.org/10.1017/s0034412510000417.

Full text

Abstract:

AbstractDiscussions of the evidential import of religious experiences have tended to focus on the intra-cultural variety: that is, experiences the content of which accord with the religious/cultural background of the experiencer (eg. someone raised in a Buddhist culture might experience the oneness of all, whereas someone from a Christian background might have a vision of Jesus). But what of counter-cultural experiences? That is, experiences which fall outside of the individual's religious/cultural background? Little attention has been paid to these, though such experiences are far from unheard of in the case study literature. In this paper I explore some preliminary questions surrounding the evidential import of counter-cultural religious experiences.

APA, Harvard, Vancouver, ISO, and other styles

18

McDaniel, June. "Introduction to “Religious Experience in the Hindu Tradition”." Religions 10, no. 5 (May 16, 2019): 329. http://dx.doi.org/10.3390/rel10050329.

Full text

Abstract:

This special issue of Religions brings together a talented group of international scholars who have studied and written on the Hindu tradition. The topic of religious experience is much debated in the field of Religious Studies, and here we present studies of Hindu religious experience explored from a variety of regions and perspectives. They are intended to show that religious experience has long been an important part of Hinduism, and we consider them to be important and relevant. As a body of scholarship, these articles refine our understanding of the range and variety of religious experience in Hinduism. In addition to their substantive contributions, the authors also show important new directions in the study of the third-largest religion in the world, with over one billion followers. This introduction will discuss some relevant issues in the field of Indology, some problems of language, and the difficulties faced in the study of religious experience. It will also give a brief sketch of the religious experiences described by our authors in some major types of Hinduism.

APA, Harvard, Vancouver, ISO, and other styles

19

Astley, Jeff. "Understanding Religious Experience." Journal of Contemporary Religion 34, no. 3 (September 2, 2019): 581–83. http://dx.doi.org/10.1080/13537903.2019.1661631.

Full text

APA, Harvard, Vancouver, ISO, and other styles

20

Chepey, Stuart. "Paul's Religious Experience." Expository Times 119, no. 1 (October 2007): 21. http://dx.doi.org/10.1177/00145246071190010302.

Full text

APA, Harvard, Vancouver, ISO, and other styles

21

Hamada, Yo. "Inter-Religious Experience." Arc: The Journal of the School of Religious Studies 29 (May 1, 2001): 23–47. http://dx.doi.org/10.26443/arc.v29i.929.

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

Brabant, Christophe. "Rethinking Religious Experience." Arc: The Journal of the School of Religious Studies 32 (May 1, 2004): 233–50. http://dx.doi.org/10.26443/arc.v32i.1025.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

VAN OUWERKERK, CONRAD A. J. "RELIGIOUS EXPERIENCE, RELIGIOUS LANGUAGE AND BIOGRAPHY." Bijdragen 46, no. 3 (January 1985): 270–88. http://dx.doi.org/10.2143/bij.46.3.2016249.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

Maltby, John, and Liza Day. "Religious experience, religious orientation and schizotypy." Mental Health, Religion & Culture 5, no. 2 (July 2002): 163–74. http://dx.doi.org/10.1080/13674670210144103.

Full text

APA, Harvard, Vancouver, ISO, and other styles

25

JANTZEN, GRACE. "EPISTEMOLOGY, RELIGIOUS EXPERIENCE, AND RELIGIOUS BELIEF." Modern Theology 3, no. 4 (July 1987): 277–91. http://dx.doi.org/10.1111/j.1468-0025.1987.tb00144.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

26

Harrison, Victoria S. "Metaphor, Religious Language, and Religious Experience." Sophia 46, no. 2 (May 17, 2007): 127–45. http://dx.doi.org/10.1007/s11841-007-0018-3.

Full text

APA, Harvard, Vancouver, ISO, and other styles

27

HEIM, S. MARK. "Saving the particulars: religious experience and religious ends." Religious Studies 36, no. 4 (December 2000): 435–53. http://dx.doi.org/10.1017/s0034412500005382.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

28

Fredericks, James L. "A Universal Religious Experience? Comparative Theology as an Alternative to a Theology of Religions." Horizons 22, no. 1 (1995): 67–87. http://dx.doi.org/10.1017/s0360966900028942.

Full text

Abstract:

AbstractThis article examines Liberal Theology's claim regarding a universal religious experience and George Lindbeck's rejection of this claim. Since a universal religious experience is frequently put forth as the basis for the transcendental unity of religions, the theological debate regarding such an experience is very pertinent to the current discussion of religious diversity. The author argues that neither Liberal Theology's appeal to religious experience nor Lindbeck's rejection of this appeal is helpful. In lieu of a comprehensive theology of non-Christian religions based on an appeal to a universal religious experience, the author proposes a comparative theology as the best candidate for dealing responsibly and creatively with the plurality of religions.

APA, Harvard, Vancouver, ISO, and other styles

29

Porcher, José Eduardo. "Benign and Pathological Religious Experience." Revista Psicopatologia Fenomenológica Contemporânea 11, no. 1 (May 10, 2022): 44–61. http://dx.doi.org/10.37067/rpfc.v11i1.1104.

Full text

Abstract:

In this paper, I draw on phenomenological analyses of religious voice-hearing and related experiences to elucidate the role of phenomenology in discerning benign from pathological religious experience. First, I present phenomenological discontinuities between cases of benign and pathological voice-hearing by drawing on a study of first-person accounts of voice-hearers within the Pentecostal movement which evinces that voice-hearing is not inherently pathological. Second, I introduce the epidemiological continuity of psychotic-like phenomena by drawing on a study of the contextual and responsive differences between clinical and non-clinical voice-hearers which point to the contexts wherein voice-hearing does not lead to pathology. Third, I present a successful case where the meaning of the anomalous experiences is validated and normalized by drawing on studies of mediumistic experience which illuminate its therapeutic benefits. Finally, I argue that failing to take the voice-hearer’s lived experience into account in the diagnostic moment can result in the pathologization of benign experiences.

APA, Harvard, Vancouver, ISO, and other styles

30

Junior, Edson Modesto, Carla Viana Dendasck, and Gileade Ferreira Lee. "The religious consumption fetishism: the use of experience in Christian religious context." Revista Científica Multidisciplinar Núcleo do Conhecimento 2016, no. 03 (May 3, 2016): 132–41. http://dx.doi.org/10.32749/nucleodoconhecimento.com.br/science-of-religion/the-fetish-in-consumption-religious.

Full text

APA, Harvard, Vancouver, ISO, and other styles

31

Pratami, Fisnia, and Atma Titisan. "Komitmen Beragama Tokoh Dalam Novel Atheis Karya Achdiat K. Mihardja." J-Simbol: Jurnal Magister Pendidikan Bahasa dan Sastra Indonesia 7, no. 3 (2019): 1–7. http://dx.doi.org/10.23960/j-simbol/v7i3.2019.08.

Full text

Abstract:

Religius comitmen is a problem in this study. the purpose of this study is to describe religious commitmen that includes the dimension of belief, practice dimension, experiece dimension, knowledge dimension, and concequence dimension. The data source of this research is Achdiat K. Mihardja. the author of Novel entitled "Atheis" data analysis tecniques in this study are text analysis. The results of this study indicate the religious commitmen of the leaders indicate by the believe in the religious, obedience in worshipping practicing worship according to religious teaching, religious experience in the form of a miracle or inspiration from god, have religious knowledge learned from teacher and scriptures, and commit acts by realizing the religious consequences of the action taken. Not all the characters in this novel have religious commitmen because these figures do not believe in religious. In addition, there were also figuires who experienced increases and decreases in religious commitment.

APA, Harvard, Vancouver, ISO, and other styles

32

Grayson, J. Paul. "Keeping the faith: The university experience and apostasy." Canadian Journal of Higher Education 50, no. 2 (August 24, 2020): 54–70. http://dx.doi.org/10.47678/cjhe.v50i2.188669.

Full text

Abstract:

In 1963, Glendon College, York University, located in Toronto Canada, admitted mainly Christian students of European origin to a small liberal arts program. Fifty years later the College remained small with a continuing, but less embracive, commitment to the liberal arts; however, the student body included large numbers of young adults who professed religions other than Christianity and came from backgrounds other than European.Within this context, this article focuses on the impact of the Glendon College experience on students’ religious identification and participation in religious services. Overall, I find that in the mid-sixties the College experience contributed to changes in the religious identification of students. By contrast, a half-century later, students’ post-secondary experiences were of little consequence for religiosity. One possible explanation for differences in the College effect is that because of the current racial and religious diversity of Toronto, students are more likely than in the past to confront their religious identities in high school.Keywords: liberal arts, religiosity, change, university experience.

APA, Harvard, Vancouver, ISO, and other styles

33

BROWN, DAVID. "Realism and religious experience." Religious Studies 51, no. 4 (October 10, 2014): 497–512. http://dx.doi.org/10.1017/s0034412514000389.

Full text

Abstract:

AbstractIn this article three types of objection to a realist account of religious experience are explored: (1) the unusual character of its object; (2) its unusual accompanying conditions; and (3) the conflicting content. In response to (1) it is noted that despite divine freedom not all types of encounter preclude predictability, while parallels are drawn with perception of other complex objects such as persons. At the same time the whole notion of simple perceptions is challenged. In response to (2) parallels to the affective element are found not only in moral and aesthetic experience but more widely. Finally, in response to (3) apparent irreconcilable conflicts are lessened by observing how all such experiences take place within the context of traditions whose surface incompatibility does not necessarily indicate deep divisions.

APA, Harvard, Vancouver, ISO, and other styles

34

Tokareva, Svetlana, and Vyacheslav Patrin. "Theistic Psychology as a Methodological Principle of the Study of Religious Experience." Logos et Praxis, no. 2 (September 2019): 5–13. http://dx.doi.org/10.15688/lp.jvolsu.2019.2.1.

Full text

Abstract:

The article investigates the genesis of psychologism as a methodological basis for the study of religious experience. The authors show that the first experience of consistent applying psychologism for the purpose of radical criticism of religion was carried out by D. Hume, who reduced the religious experience to the emotional and mental nature of man. As a result, in the philosophy of Hume, the sphere of religious experiences was completely desacralized and the concepts making up the core of spiritual and religious-ethical life of man, such as "personality", "spiritual substance", "mystical experience" were declared meaningless. In the research of F. Schleiermacher the principle of psychology was used to identify the grounds of religiosity. According to Schleiermacher, the sacred is rooted in the very nature of man in the form of original, undifferentiated "religious feeling." The type of psychologism developed by Schleiermacher is theistic because it comes from the recognition of the ontological nature of the divine spark, which is initially presented in religious experience and is not brought into it by faith, a specific creed or metaphysics. According to Schleiermacher, it is not the higher mental functions and rational consciousness that are responsible for the feeling of belonging to God, but the prethought experience together with the psychosomatic structures that provide it. Thus, theistic psychology finds the primary elements of religiosity, components creating precognitive content experienced by the human sense of the sacred beyond the usual manifestations of religion, namely faith, thinking and behavior. Later, psychologism was criticized by representatives of phenomenology, who argued that mental phenomena can be recorded as a direct evidence beyond self-consciousness. This led to the formation within the phenomenology of religion of a new kind of psychologism – transcendental psychologism, representatives of which consider religious feeling as a unity of transcendental (categorical scheme of "the sacred") and psychological (religious experience as a mental phenomenon). The significance of theistic psychologism as a methodology for the analysis of religious experience lies in the fact that it, firstly, served as the basis for the formation of the phenomenology of religion as the leading direction of the study of religious experience and, secondly, opened the possibility of studying the universal psychosomatic basis of religious feeling. This basis can be distinguished by comparison and comparative analysis of descriptions obtained as a result of conscious self-observation of personal spiritual experience of representatives of different religions and spiritual practices.

APA, Harvard, Vancouver, ISO, and other styles

35

Theissen, Gerd. "Om at forstå Bibelen i den moderne verden." Dansk Teologisk Tidsskrift 74, no. 4 (December 16, 2011): 258–75. http://dx.doi.org/10.7146/dtt.v74i4.106396.

Full text

Abstract:

The article gives an outline of New Testament hermeneutics based on a hermeneutic of religion. Religions are sign worlds constructed by human beings. They refer to transcendence, a foundational story, imply moral imperatives, and form a community. The Bible is the basis of the Christian sign world that is constructed by two axioms (monotheism and Christology) and many basic beliefs. The Bible interprets and initiates religious experience. The basic religious experiences are: an amazement of the mystery of being, an experience of absolute confidence and of responsibility (cf. Ludwig Wittgenstein). These experiences pervade all four dimensions of the Bible: a kerygmatic message based in transcendence, a historical reference to the history Jesus, an ethical impact, and a canonical dimension, i.e. a relationship to churches. In modern times this implies a relationship to other religions. The article suggests therefore an edition of the Bible with an inter-religious appendix.

APA, Harvard, Vancouver, ISO, and other styles

36

Chapple, Christopher Key. "Religious Experience and Yoga." Religions 10, no. 4 (March 30, 2019): 237. http://dx.doi.org/10.3390/rel10040237.

Full text

Abstract:

Yoga practice provides access to religious experience, which has been defined by William James as “immediate luminousness, philosophical reasonableness, and moral helpfulness.” In this paper the processes of Yoga will be summarized as found in the Bhagavad Gῑtā and the Yoga Sūtra. This article concludes with instructions on how to perform a practice that integrates Yoga breathing and movement with reflections on the Sāṃkhya descriptions of physical and emotional realities (tattvas and bhāvas).

APA, Harvard, Vancouver, ISO, and other styles

37

Taylor, Sarah McFarland, and Ralph W. Hood. "Handbook of Religious Experience." Review of Religious Research 38, no. 2 (December 1996): 187. http://dx.doi.org/10.2307/3512348.

Full text

APA, Harvard, Vancouver, ISO, and other styles

38

Maslyuk, Andrii, and Iryna Yevchenko. "RELIGIOUS EXPERIENCE OF PERSONALITY." Psychological journal 21, no. 1 (February 28, 2019): 120–35. http://dx.doi.org/10.31108/1.2019.1.21.8.

Full text

APA, Harvard, Vancouver, ISO, and other styles

39

Wainwright, William J. "Gale on Religious Experience." Philo 6, no. 1 (2003): 114–31. http://dx.doi.org/10.5840/philo20036110.

Full text

APA, Harvard, Vancouver, ISO, and other styles

40

Gustafson, Paul M., W. W. Meissner, James W. Fowler, Malcom Jeeves, R. J. Barry, and David Atkins. "Psychoanalysis and Religious Experience." Review of Religious Research 27, no. 3 (March 1986): 280. http://dx.doi.org/10.2307/3511435.

Full text

APA, Harvard, Vancouver, ISO, and other styles

41

PUTHENKALAM, Xavier J. "Religious Experience and Faith." Louvain Studies 12, no. 3 (September 1, 1987): 261–82. http://dx.doi.org/10.2143/ls.12.3.2013974.

Full text

APA, Harvard, Vancouver, ISO, and other styles

42

Elbakyan, Katerina. "Religious Expertise: Russian Experience." Religious Freedom, no. 17-18 (December 24, 2013): 154–64. http://dx.doi.org/10.32420/rs.2013.17-18.1001.

Full text

Abstract:

In modern Russia, one often hears about the claims of state bodies to certain religious organizations, mainly related to the so-called “religious minorities”. The result is judicial precedents, when individual religious organizations are forced, often repeatedly, to appeal to the courts of various instances, including the European Court of Human Rights, in order to solve their problems. Sometimes, on the contrary, the state makes charges against religious organizations.

APA, Harvard, Vancouver, ISO, and other styles

43

Pattison, George. "Book Reviews : Religious Experience." Expository Times 111, no. 11 (August 2000): 392. http://dx.doi.org/10.1177/001452460011101122.

Full text

APA, Harvard, Vancouver, ISO, and other styles

44

HARRISON, Carol. "Augustine and Religious Experience." Louvain Studies 27, no. 2 (June 1, 2002): 99–118. http://dx.doi.org/10.2143/ls.27.2.930.

Full text

APA, Harvard, Vancouver, ISO, and other styles

45

STORACE, PATRICIA. "Varieties of religious experience." Critical Quarterly 27, no. 3 (September 1985): 52. http://dx.doi.org/10.1111/j.1467-8705.1985.tb00797.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

46

Hardwick, Charley D. "Book Review: Religious Experience." Theological Studies 48, no. 2 (June 1987): 352–54. http://dx.doi.org/10.1177/004056398704800213.

Full text

APA, Harvard, Vancouver, ISO, and other styles

47

Coggins, Owen. "Religious experience: A reader." Culture and Religion 15, no. 1 (January 2, 2014): 149–51. http://dx.doi.org/10.1080/14755610.2014.880625.

Full text

APA, Harvard, Vancouver, ISO, and other styles

48

Yamane, David. "Narrative and Religious Experience." Sociology of Religion 61, no. 2 (2000): 171. http://dx.doi.org/10.2307/3712284.

Full text

APA, Harvard, Vancouver, ISO, and other styles

49

Sinkler, Georgette. "Interpreting the Religious Experience." Idealistic Studies 22, no. 3 (1992): 284–85. http://dx.doi.org/10.5840/idstudies199222369.

Full text

APA, Harvard, Vancouver, ISO, and other styles

50

Mark, James. "Book Review: Religious Experience." Theology 90, no. 734 (March 1987): 155–56. http://dx.doi.org/10.1177/0040571x8709000226.

Full text

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!