His is the early - nineteenth - century's liberalism of Friedrich Schleiermacher, an «enormously courageous move» that, «focusing on
religious experience rather than religious ideation as the object of theological reflection,... combined faith in one's own experience with faith in the God who will not abandon those who trust in Him.»
Not exact matches
The
religious experience in the movement is more experiential,
rather than based in intellectual expression.
The black community in America has confronted the reality of the historical situation as immutable, impenetrable, but this
experience has not produced passivity; it has,
rather, found expression as forms of the involuntary and transformative nature of the
religious consciousness.
This is remarkably personalistic language, and it is interesting to note that it all occurs in the more philosophical part of the book
rather than where he is surveying the evidence of
religious experience.
We are not reading the New Testament to learn the «theology of Paul,» even if that were available to us;
rather; we are attempting to get at the
religious experiences and convictions that generated this literature and gave it shape.
Their distrust of
religious symbols, myths and teleological hypotheses is bound up with a failure to consider the possibility of a primary kind of perception in which beauty, value, significance and purpose constitute ontologically «real» data of
experience rather than products of wishful thinking.
Our conviction is
rather that the difficulty arises simply from a failure resolutely and consistently to found
religious ideas upon shareable human
experiences.
This overall agenda would not differ from those of most liberal Protestant or Jewish groups — except in the high level of consensus, and in the fact that the most important
religious goal for UUs is «a community for shared values» (
rather than theology or personal growth or social change or
experiences of transcendence).
Rather they emphasize the
experience of mystical illumination and seek in their
religious action to overcome all dualisms and find unity with nature and the universe.
Rather, gaining explicit knowledge from
religious traditions allows one to reflect on the earlier immediate
experience and to conclude that therein lay an «unthematized knowledge» of God.
Perhaps the revitalization of our
religious traditions will come from new efforts to live them as
experienced realities,
rather than objects of thought, by those who find them meaningful, whatever their own origins may be.
For this reason the ancient writings often tend to obscure
rather than to illuminate the
religious dimensions of
experience.
Such concepts offered a perception of the appearance of the Buddha in which the
experience «Buddha» was not exhausted in the appearance of the teacher;
rather they were grounded in the (
religious)
experience of a «supernatural» manifestation.
It can not be our intention here to pit one against the other, but
rather to draw attention to the fundamental
experience expressed, however imperfectly, in
religious doctrines.
The problem with «spiritual but not
religious» is that it still invokes some supernatural concept or
experience rather being grounded in reality.
Although he often uses the term «religion» and its cognates in a way that would require such a construction, what he intends to say here is not that where there is
religious experience there is awareness of deity, but
rather, conversely, that where there is awareness of deity there is
religious experience.
It is suggested that Paul switches pronouns and verb tense in Romans 7:14 - 20 because he does not want to describe the
experience of regenerate people, but describe
rather his own personal
experience as a
religious Pharisaical Jew.
Now when we compare these intenser
experiences with the
experiences of tamer minds, so cool and reasonable that we are tempted to call them philosophical
rather than
religious, we find a character that is perfectly distinct.
Whether it be Wieman's general appropriation of James's «knowledge by acquaintance» in
Religious Experience and Scientific Method, Meland's «appreciative awareness,» or Loomer's more narrative forms of gathering evidence, each purports merely to describe, but then evinces that the description is driven by rather specific personal and / or contextual definitions of what counts as religious ex
Religious Experience and Scientific Method, Meland's «appreciative awareness,» or Loomer's more narrative forms of gathering evidence, each purports merely to describe, but then evinces that the description is driven by rather specific personal and / or contextual definitions of what counts as religious e
Experience and Scientific Method, Meland's «appreciative awareness,» or Loomer's more narrative forms of gathering evidence, each purports merely to describe, but then evinces that the description is driven by
rather specific personal and / or contextual definitions of what counts as
religious ex
religious experienceexperience.
In a later chapter I shall have something to say about them, although I shall emphasize that they belong to the realm which our ancestors used to describe as «a
religious hope»
rather than to the realm of verifiable
experience or the realm of concrete Christian existence as we are called to share it.
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.
, Immediate
experience rather than doctrinal belief continues to be central among all the
religious movements, including the Jesus movement, and in the human potential movement as well.
we all tend to fear what we do not know -
rather than take someone else's word for it explore for yourself - take a yoga class at the Y or the local yoga studio - tune into your own
experience - your own feelings - yoga is NOT a
religious practice and never has been - it is a process of yoking (yoga means to yoke or to join) body and mind - when body and mind are integrated we
experience the NOW - peace - and that leads the to
experience of ONEness - we are all connected - I am you, you are me - be love my loves - be love...
Kipling's Kim and Rushdie's Saleem Sinai dash from one end of India to another,
experiencing the nation's
religious panoply as it must be» as frenzied, vital, occasionally terrifying»
rather than as a well - meaning Canadian might imagine it: as polite, passive, frequently meek.
If there is to be any learning from the past
experiences of
religious broadcasters, however, future actions must be directed by a well - thought - out strategy
rather than mere opportunism or impulse.
For example, a curriculum that seems to privilege courses having to do with
religious experience, worship, spirituality, counseling, and the like over, say, systematic and philosophical theology may reveal a commitment to the assumption that God is understood effectively
rather than discursively; while a curriculum relatively more rich in offerings in ethics, sociology of religion, liberation theology, and the like than in offerings in historical theology, patristics, liturgics, and mystical traditions may reveal a commitment to the view that God is better understood in action than in contemplation.
If a Muslim woman wears a headscarf out of choice,
rather than out of a sense of
religious compulsion — perhaps in order to show that she is a Muslim or because it makes her feel comfortable — then her position is not so different, and there is some argument that she does not
experience a different impact.
But that does not dispose of the constitutional question whether misrepresentation of
religious experience or belief is prosecutable; it
rather emphasizes the danger of such prosecutions.