Momen’s Physiological Model and Evaluation of Religious Experience Momen’s physiological model is put into four stages; the first is preparation which is a situation an individual finds himself in which is beyond their personal bounds of existence leading to confusion, frustration and lack of understanding of the problem. The second is incubation, this is when the emotions that are caused by preparation leads to the individual being over perplexed and turns themselves away and proceeds to another activity. Others will feel illumination whereby the strange feelings one receives are converted by the mind to insights and a newer and greater understanding that is often unexpected. Finally there is verification, this occurs when the individual is baffled by the situation and tries to work out the problem using existing concepts and tries many different methods until a satisfactory conclusion is reached. This model can be used in a religious experience, and makes sense when the word crisis is swapped with religious experience. Some will feel incubation where they ‘self surrender’ and forget all about it. Or some are illuminated and are changed with new insight for example St. Paul was a Jew who persecuted Christians, following a religious experience he converted to Christianity and preached the word of Christ – a truly life changing experience. Whilst some will take a methodical scientific approach to such an experience and not necessarily change them. There are many who would use Momen’s model as the definitive physiological approach to religious experience. Much of the chapter centres on different forms of public a... ... middle of paper ... ...e is the same as describing the taste of an onion. Where religious texts can be read and interpreted by people, religious experience is in a different league as there is nothing tangible to see and try and explain. Many would argue that it is a deeply personal experience whereby different people are triggered by different means in the world around, but the main goal is still shared by all. Many mystics, I feel, would be horrified by Momens vulgar table, religious experience is an individual activity that many take very seriously, they would argue that this form of rationalizing the irrational is a poor reflection on the Western culture where people are obsessed with rankings, tables and categories. What right does he have to say that some people’s experiences are invalid and shallow whilst others are genuine?
David Entwistle’s (2010) is the author of the Integrative Approaches to Psychology and Christianity. In the book Entwistle embarks on a journey to explore Psychology and Christianity. As the title suggests several approaches that are used to define the relationship of Phycology and Christianity. In the book Entwistle begins to takes us on shows that psychology and Christianity go in two different directions and meet up someplace in the middle. This allows them to provide different approaches to understanding and studying the human behavior. Entwistle, (2010) took a new approach that has rarely been used in other books that discussed the topic of integration. Entwistle, (2010) began to talk about the relationship of psychology and Christianity
This paper will be reviewing the book “Integrative Approaches to Psychology and Christianity: an introduction to worldview issues, philosophical foundations and models of integration, by David N. Entwistle. As the title states, this book discusses how to integrate psychology and theology. It also dives into to why it is so important to be able to integrate the two. Entwistle explains that just because the two are different does not mean they should be separated and that we have to use both our worldviews. “Weaving together perspectives from psychology and Christian theology can help us understand and appreciate humanity more fully than we could either perspective alone.” (p.3)
One focal point in this book is to discuss “integrative approaches in a well-conceived Christian world view” (p.63), with concentration on the history of psychology, the relationship of faith and science, and controversial matters in science and psychology. He states “in many ways the foundations of science were paved in part by a Christian world view that allowed for the universe to be seen as an orderly place in which laws could describe the regularities found within it, based on the premise that the world was created by a powerful, rational, and personal Being” (p. 33). The book introduces the assorted integration models, the five paradigms, or ways of relating psychology to Christianity. The first one being enemy paradigm, meaning psychology and Christianity cannot be integrated in any way, “the belief that ps...
In a previous paper I explored how new generations of Western doctors are more focused on treating the disease, rather than the patient as a whole. If doctors spent extra time with each patient to treat their spiritual well-being, as well as their physical ailments, they could create a new dynamic in the way medicine is practiced. In this paper I will discuss why arts from Eastern mysticism should be incorporated into Western medicine practices, as well as a few ways they may be incorporated.
The assessment tool that I plan to use in this intervention is the biopsychosocial spiritual assessment tool. This assessment tool will give me a good impression of what Marcel is dealing with. This assessment tool will give me information such as some of Marcel’s background information, such as age, mender, and ethnicity. This assessment tool will also give me some insight on Marcel’s childhood. Some of the things he may have experienced in that time in his life that has caused a negative effect on his life and if some of those experiences are connected to the problem that he is having. This assessment tool will also address some of Marcel’s family background. This information is important because it may show some of the
Halligan, Fredrica R. Jungian theory and religious experience. In RW Hood, Jr. (Ed) Handbook of religious experience. Birmingham: Religious Education Press, Inc.
A Comparison of Two Religious Conversion Experiences A religious conversion is a process of change where religious beliefs previously ignored or unappreciated become significant due to a specific experience or a change in view over time. They are either long term, dramatic or involving a deepening of faith that may lead to the adoption of new beliefs or the prioritising of an individual's faith. Conversions are not exclusive and occur in most religions. The conversion of St Paul on the road to Damascus is the most influential conversion experience in the Christian tradition. St Paul was a major persecutor of Christians and following a conversion became an apostle and the author of one third of the New Testament.
The growth of religious ideas is environed with such intrinsic difficulties that it may never receive a perfectly satisfactory exposition. Religion deals so largely with the imaginative and emotional nature, and consequently with such an certain elements of knowledge, the all primitive religions are grotesque to some extent unintelligible. (1877:5)
Karl Marx’s most prominent quote on religion refers to the contentment of the maltreated oppressed and the satisfied oppressor due to the desensitizing effect of religion. This perspective derives from Marx’s direct contact with the immense complications and disparities of the proletariats as well as the over-abundances of the bourgeoisie of his era. Unfortunately, traces of the accuracy of this inference are evident in the world’s history as well as current society. Marx concluded that religion numbs those suffering and those who inflict the pain into a dazed state of contentment without correcting the root of the issue.
As I have studied Lionel Corbett’s Psychology and the Sacred: Spirituality beyond Religion (2007) throughout the quarter, I have been intrigued by his messages, as well as the language he uses to convey them. It has been quite clear that Corbett’s intentions are good ones, and his words are very inspiring, whether or not I agree with him on all matters. However, as I have examined linguistics throughout the last few months, specifically the ways in which we talk about spirituality and emotion, my focus in reading Corbett has shifted from just his message, to the way he talks about that message as well. As grand as his ideas may be, they are still confined to language we all understand; he is subjected to borrow the tools and context from ideas
After reading a few of the chapters in "Psychology Through the Eyes of Faith", I feel as if I have learned more in one sitting than many in years of my life. The chapters were not life altering, but simply stated things that I have overlooked. The topics that affected me most were on living with the mysteries of faith, benefits of true rest, and the emotion of happiness. Yes, they are really in no way related, but each of these topics impacted me in a different way, and made me think about what was being presented.
Because of these applications and implications in human lives and existence, religion should be understood deeply, particularly, on how it affects the world. Looking at the American perspective of the term "religion," it could be simply understood as images of church, worship, traditions and other sacred pilgrimages. However, religion is more than that. It bears and carries heavier implications and definitions that cannot be merely based on practical applications and references. This influenced the overall development of their cognitive skills and emotional capacities.
“Integrative Approaches to Psychology and Christianity” (2010) is about the purposeful integration of psychology and Christianity. Entwistle, discusses the integration of scripture and nature, holding to historic orthodox Christianity that “Scripture and the natural world have their origins in God’s creativity and revelation” (Entwistle, 2010, p. 136). Theology clarifies the Word of God (Bible), and Psychology corresponds with the works of God. A working definition of integration is offered,
For William James, his perspective on religious experience was skeptical. He divided religion between institutional religion and personal religion. For institutional religion he made reference to the religious group or organization that plays a critical part in the culture of a society. Personal religion he defined as when an individual has a mystical experience which can occur regardless of the culture. James was more focused on the personal religious experience, “the feelings, acts, and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine” (Varieties, 31), and had a sort of distain for organized and institutional religion.
Spirituality plays a very sub sequential role in my personal life. First of all, spirituality helps me govern what is right and what is wrong in my life. Many of the decisions that I make everyday, I believe are a direct result of my spirituality. For as long as I can remember I have been raised to believe that I should live my life the way God would want me to live it. Therefore, whenever I have a decision to make, I have to consider, what is right? And what is wrong? Second of all, it also helps me to feel more secure about what will happen to my spirit once my life here on earth is over. I believe that there is a better place for our spirits once we leave this earth.