Offers a state-of-the-art contribution by providing critical analyses of and creative insights to the nature of religious experience.

For many Christians, personal experiences of God provide an important ground or justification for accepting the truth of the gospel. But we are sometimes mistaken about our experiences, and followers of other religions also provide impressive testimonies to support their religious beliefs. This book explores from a philosophical and theological perspective the viability of divine encounters as support for belief in God, arguing that some religious experiences can be accepted as genuine experiences of God and can provide evidence for Christian beliefs.

This book includes a collection of articles by leading researchers on the topic of religious contact in the study of religion. Resulting from the final conference of the Käte Hamburger Kolleg "Dynamics in the History of Religions"–one of the largest research initiatives in the interdisciplinary study of religion worldwide in recent years (2008-2020)—this book encapsulates the twofold aim of this conference: first, to "step back" and reflect upon the merits and challenges of studying religious dynamics as a result of intra-, inter-, and extra-religious contact, and second "to look beyond" and pave ways for future approaches to study religion as a social phenomenon.

This book engages the problem of how, in the 21st century, we are to speak about experiences of the extraordinary/anomalous/extreme which occur on a transhistorical and transcultural basis. Critical re-readings of seminal texts show how 20th-century theoreticians in the humanities sought to erase madness from their irrational subjects. This propensity to sanitize madness in the study of religions was mirrored by the instinct of psychiatrists to degrade religious experiences by reducing mad consciousness to psychosis or dissociation. Richard Saville-Smith introduces explanatory pluralism as a way of recognizing these disciplinary biases and mad studies as a way of negotiating this understanding. The disproportionate significance of madness in shaping the fabric of the human story can then be recovered from both erasure and dismissal to be given the recognition previously denied - as acute religious experiences. Acute Religious Experiences divides into three sections, beginning with re-readings of William James's pathological programme, Rudolf Otto's numinous, T. K. Oesterreich's possession, Mircea Eliade's shamanism, Walter Stace's mysticism, Walter Pahnke's psychedelic experience, and Abraham Maslow's peak experiences. These ideas are shown to constitute the beginnings of a fractured discourse on the irrational. In part two, contemporary psychiatry's Diagnostic and Statistical Manual (DSM) and Foucault's History of Madness are re-read to reposition madness as not necessarily pathological. This opens the way for the identification of acute religious experiences as a new holistic and post-colonial approach through which religious data can be organized and addressed on a comparative basis. In part three, The Gospel of Mark is re-read as a case study to demonstrate the novel insights which flow from the identification of acute religious experiences. Richard Saville-Smith draws on his own experiences of madness and his PhD from the School of Divinity at The University of Edinburgh to elucidate his research.

Integrating Spirituality into Counseling uses the Christian tradition as a starting point for developing a universal frame of reference and is predominantly based on an existential approach to counseling, one that is applicable to several faith traditions as well as spiritual but nonreligious audiences. The chapters of this book proceed from the theoretical toward the more practical, in a logical fashion, allowing a clear distinction between different topics, starting from meta-reflection and finishing with practical applications. The design of the book allows students to focus on whatever is of importance to them; each chapter is self-contained and can be read independently of the others. Integrating Spirituality into Counseling is designed for students of counseling, pastoral care, spirituality, theology, and chaplaincy. It will provide readers with the tools they need to work with spiritual issues across traditions. Students will also find advice for when to refer clients to religious leaders or ministers, and they’ll also deepen their understanding of the ways in which spirituality influences one’s life.

William James' series of lectures on religion as it is is apprehended by, and affect, the individual.

Spiritual, religious, sacred, or mystical experiences may be broadly defined as subjective human experiences that appear to the person undergoing them, or to others, to convey or imply contact with or knowledge about a transcendent power, presence, or superior reality beyond the realm of the physical. Research has shown that these forms of awareness of ‘something beyond’ are of considerable significance in the ordinary lives of very many people, as well as being elements of signal importance in the origin and development of religion: not least by deepening characteristically spiritual or religious attitudes, emotions, beliefs, values and practices, along with fundamental orientations of life and quests for meaning. This Studyguide provides a succinct and lucid introduction to the subject for those studying religion at both undergraduate and GCE AS/A level. By exploring the key areas of both the empirical and theoretical study of religious and spiritual experience, the Studyguide will serve as an accessible and nonpartisan guide to enable its readers to explore the range of challenging data, debates, approaches, and issues that relate to the study of this widespread and significant phenomenon.

The Oxford Handbook of the Study of Religion provides a comprehensive overview of the academic study of religion. Written by an international team of leading scholars, its fifty-one chapters are divided thematically into seven sections. The first section addresses five major conceptual aspects of research on religion. Part two surveys eleven main frameworks of analysis, interpretation, and explanation of religion. Reflecting recent turns in the humanities and social sciences, part three considers eight forms of the expression of religion. Part four provides a discussion of the ways societies and religions, or religious organizations, are shaped by different forms of allocation of resources. Other chapters in this section consider law, the media, nature, medicine, politics, science, sports, and tourism. Part five reviews important developments, distinctions, and arguments for each of the selected topics. The study of religion addresses religion as a historical phenomenon and part six looks at seven historical processes. Religion is studied in various ways by many disciplines, and this Handbook shows that the study of religion is an academic discipline in its own right. The disciplinary profile of this volume is reflected in part seven, which considers the history of the discipline and its relevance. Each chapter in the Handbook references at least two different religions to provide fresh and innovative perspectives on key issues in the field. This authoritative collection will advance the state of the discipline and is an invaluable reference for students and scholars.

This Element looks critically at the history and epistemology of religious experience and how the concept can be fruitfully expanded.

This book challenges the status quo of studies in literature and religion by returning to “experience” as a bridge between theory and practice. Essays focus on keywords of religious experience and demonstrate their applications in drama, fiction, and poetry. Each chapter explores the broad significance of its keyword as a category of psychological and social behavior and tracks its unique articulation by individual authors, including Conrad, Beecher Stowe and Melville. Together, the chapters construct a critical foundation for studying literature not only from the perspectives of theology and historicism but from the ways that literary experience reflects, reinforces, and sometimes challenges religious experience.