She has an interest in
how religious experience can be a «critical and productive force» in theology.
Explores
how religious experiences can lead to belief in God.
Not exact matches
Religious feelings maybe, but
how many people have had «god
experiences» that are credibly witnessed, authenticated and of public record?
Reading the account of
how this professor expressed himself about the author's experience with the dying begs the question in my mind, - How many religious scholars and clergymen are as truly enlightened about life, death and the nature of things as they self - satisfyingly claim to be doctored in religi
how this professor expressed himself about the author's
experience with the dying begs the question in my mind, -
How many religious scholars and clergymen are as truly enlightened about life, death and the nature of things as they self - satisfyingly claim to be doctored in religi
How many
religious scholars and clergymen are as truly enlightened about life, death and the nature of things as they self - satisfyingly claim to be doctored in religion?
He was the only explanation for
how the world came to be,
how people managed to be good to one another,
how believers had
religious experiences,
how things always worked together for good,
how the Bible spoke to me,
how the day after I prayed for this or that I just happened to received this or that.
Specifically, it's far less common to hear about
how a student who finds their way to or from Christianity, Islam, or Judaism (or even Atheism for that matter) while attending a university.Taking classes and sharing
experiences alongside classmates from varying backgrounds can cause even the most
religious or nonreligious person to inspect, analyze, and even question their beliefs.
In place of one individual's interpretation of Christ we have a tradition which shines like a shaft of light through the refracting, expanding prism of a rich and varied
religious experience, and by its many - splendored radiance begins to prove
how much was contained in the apparently simple and single, but really complex and manifold, manifestation of the divine mystery — the revelation of the mystery hid from past ages, the message of God through Jesus Christ, his Son, our Lord.
These
religious truths teach us
how to understand our world, endure suffering, make hard choices that will lead to better futures and otherwise allow us to become who we are meant to be with some grati - tude for the
experience overall.
I have a theory that SBNRs are so because one or more or a combination of the following: (1) they can't justify their spiritual texts - and so they try to remove themselves from gory genocidal tales, misogyny and anecdotal professions of a man / god, (2) can't defend and are turned off by organized
religious history (which encompasses the overwhelming majority of spiritual
experiences)- which is simply rife with cruelty, criminal behavior and even modern day cruel - ignorant ostracization, (3) are unable to separate ethics from their respective
religious moral code - they, like many theists on this board, wouldn't know
how to think ethically because they think the genesis of morality resides in their respective spiritual guides / traditions and (4) are unable to separate from the communal (social) benefits of their respective religion (many atheists aren't either).
As to the theistic metaphysics, I'm agnostic about it taken literally, but see it as a superb intellectual construction that provides a fruitful context for understanding
how our
religious and moral
experiences are tied to the ethics of love.
In Religions, Values, and Peak
Experiences, social psychologist Abraham Maslow noted how the great religions of the world developed around the religious experiences of the prophet and his or her early
Experiences, social psychologist Abraham Maslow noted
how the great religions of the world developed around the
religious experiences of the prophet and his or her early
experiences of the prophet and his or her early followers.
Certainly, one whose
religious experience is lacking does well to inquire whether one knows enough as yet of God's truth about spiritual life, just as one who knows that truth sufficiently does well to take note of
how God confirms it in
experience.
... ive been sick and tired of all the christian
religious talk about mores and morality for a number of years... and in my
experience, more they talk about
how they are soo moral / christian... the bigger the a ********** they really are.
How they understand their daily experiences of struggle, informs how they understand the place and authority of the Scriptures and other religious traditio
How they understand their daily
experiences of struggle, informs
how they understand the place and authority of the Scriptures and other religious traditio
how they understand the place and authority of the Scriptures and other
religious traditions.
How shall we interpret miracles in the light of our analysis of
religious experience?
How too do you distinguish the
religious experience of Christians from that of a Romantic poet such as Wordsworth or from the mystics of other religions?
In another context we have said that the nature, intensity, duration, and organization of a
religious group depends upon the way in which its members
experience God,
how they conceive of and communicate with Him, and
how they
experience fellowship, conceive of it, and practice it.
How does it see its own nature in the light of the central
religious experience that created and that sustains it?
Spiritual but not
religious is not a cop - out, it's taking control of our beliefs based on one's perception of the world and
how our
experiences shape us.
We tend to forget
how important a church building's physical structure is to
religious experience.
It does seem that they learn
how words function largely by relating them to
experiences other than
religious.
Yet St. Paul's mini-spiritual autobiography helps us understand just
how radically the
experience of the Risen Lord changed the first disciples»
religious worldview, and why an evangelical imperative was built into that
experience.
An attempt to understand religion in Whiteheadian terms along with
how his own philosophy can account for types of
religious experience not reflected upon by Whitehead himself.
Also love
how the
religious always assume (and you know what that does) that I am an atheist merely because I've had a «bad
experience» with Christians.
His book, The Sense of Injustice, shows
how legal terms for human relationships have been won painfully and slowly out of long
experience, guided by the
religious tradition.
One could also judge religions on the basis of
how well they express a presumed single
religious impulse of humanity, assuming that there is one universal
experience which is expressed in a variety of ways.
This student had no awareness of
how the spiritual assessment could be an integral part of the patient's restoration, not because of a lack of education, but mostly from a lack of a personal spiritual or
religious experience.
We may now lay it down as certain that in the distinctively
religious sphere of
experience, many persons (
how many we can not tell) possess the objects of their belief, not in the form of mere conceptions which their intellect accepts as true, but rather in the form of quasi-sensible realities directly apprehended.
Here's
how I understand the meanings of those terms: Scripture: writing, usually pertaining to religion The Bible: anthology of specifically Christian - oriented
religious scripture The Word of God: 1) words actually spoken or written by God 2) God's spirit, consciousness, creative will and / or «being» («Logos,» as used in the Gospel of John) God - inspired: 1) resulting from a consideration of God 2) resulting from a personal
experience of God.
It seems you got a gift from Alexandria and Gary by them adding an example
how easyly the separation of oneself from others goes on when someone is trying to express (her / his) inner
experience in words and not beeing able to really listen to eachother just because of the «
religious» labels already existing in the minds.
A benefit of this particular description is that it makes clear
how other
religious traditions would describe Christian
experiences in their terms, and why Christians could view those «outside» descriptions as rooted in real
religious truth.
Similarly, Rabbi Soloveitchik's classic, Halakhic Man, stresses
how Jewish law is not merely a series of obligations but indelibly impacts the way the
religious Jew
experiences the world.
How lengthy would this essay have become, if it would have listed the theses, negative and positive, with which the writer is in profound agreement, such, for example, as the role which Radhakrishnan assigns to
religious experience, and his criticism of scepticism, radical materialism, environmentalism, and behaviourism!
The printing press indeed changed the culture «s perception of
how to deal with
religious experience.
I love
how this lady has taken the broken fragments of her past in a dysfunctional fundamentalist cult to piece together a roadmap for those who find themselves
experiencing religious burnout.
In fact for this philosopher of process the primary metaphysical question is that of
how to hold together the sense of permanence with that of perishing.6 Is the
religious vision of something that abides and that saves the world consistent with the fabric of reality as we know it from science and naive
experience?
How particular feelings transform the experiencing subject, and how they ultimately transform the world according to their visions of the ideal are the fundamental issues of religious conce
How particular feelings transform the
experiencing subject, and
how they ultimately transform the world according to their visions of the ideal are the fundamental issues of religious conce
how they ultimately transform the world according to their visions of the ideal are the fundamental issues of
religious concern.
Unlike the experiential - expressivist model, Lindbeck claimed that the law of believing is not derived from individual
religious experience, but from
how a
religious community speaks and lives a «narrative» over time.
How can we reconcile this emphasis on the definitiveness of Christ with our acknowledgement of and continual openness to the general revelation of mystery given to our universe, to human existence and especially to
religious experience?
But in it many of the performances of genius seem also to have their origin; and in our study of conversion, of mystical
experiences, and of prayer, we have seen
how striking a part invasions from this region play in the
religious life.
I have tried to suggest in the preceding chapter
how several forms of
religious experience more fully developed in the East than in the West can be understood in their genuineness in Whiteheadian categories.
What
experiences has the alcoholic been through, and
how does he feel when he finally turns to a
religious group for help?
We saw in Lecture IV
how the
religious conception of the universe seems to many mind - curers «verified» from day to day by their
experience of fact.
You see already by such records of
experience how impossible it is not to class mind - cure as primarily a
religious movement.
On the other hand, Muentzer tried to answer the question of
how the historical revelation in Christ was related to individual
religious experiences and social change.
How do you imagine those
experiences would be for your co-parent, and what
religious traditions do you imagine he or she wants to share?
July 5 - Making Breastfeeding the Norm: Creating a Culture of Breastfeeding in a Hyper - Sexualized World July 6 — Supporting Breastfeeding Mothers: the New, the
Experienced, and the Mothers of More Than One Nursing Child July 7 — Creating a Supportive Network: Your Stories and Celebrations of N.I.P. July 8 — Breastfeeding: International and
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How to Respond to Anyone Who Questions It
«More importantly though, from a societal point of view, our methods and findings might help us understand
how to approach phenomena such as racism,
religious hatred, and gender inequality discrimination, since the methods offer the opportunity for people to
experience the world from the perspective of someone different from themselves.»
Andrew's research now largely focuses on
how brain function is associated with various mental states — in particular,
religious and mystical
experiences.
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How often do you attend
religious services?