Dimensions Of Religious Experience Research Articles

Counselling and Religious Experience: Life Changes of Former Corruption Convicts can be Specifying Religious Experiences

Corruption is a corrupted character and appears in certain politicians. Mental corruption in developing countries requires harsh sanctions, although it doesn’t provide a deterrent effect to the emergence of other corruptors in Indonesia. Imprisonment sanctions as long as possible can provide a religious experience so that the emergence of life changes. This article aims to analyse the spiritual experiences that have changed the lives of former corrupt convicts. Documentation study through the analysis of youtube videos from interviews with former corruption convicts who just got out of prison. The research subject is one woman—qualitative analysis as the basis for the emergence of various dimensions of religious experience. The study results found three basic dimensions of the emergence of spiritual experiences affective, cognitive, and behavioural. Religious experience in the affective dimension changes life with a process of acceptance, awareness, regret/mistake, gratitude, and sincerity—spiritual expertise with a cognitive size through self-belief and life lessons that can change lives. Religious experience also raises behavioural dimensions so that individuals can control themselves, be confident, and dare to act. These three dimensions serve as provisions for policymakers to internalise the anti-corruption character.

Porównanie doświadczeń religijnych w okresie wczesnej, średniej i późnej dorosłości

Comparison between Religious Experiences in Early, Middle and Late Adulthood The aim of the study was to examine the differences in religious experience in early, middle and late adulthood. The study examined 608 people who were a part of catholic religious communities. Religious Experience Scale, which includes five dimensions: Importance rating, Negative experiences, God’s support, Entrusting in God and Openness to God, was used. Statistical analyzes showed that the level of religious experience was significantly differentiated by the age of the respondents for four out of five dimensions of Religious Experience: Importance rating, God’s support, Entrusting in God and Negative experiences. People in late adulthood were characterized by the highest level of Importance rating, God’s support, Entrusting in God and the lowest level of Negative experiences compared to people in early and middle adulthood. The nature of late adulthood – i.e., the ability to discover the specificity of religious experience to understand and interpret the signs of God’s presence and action in everyday events – may account for the observed effects. The results of the study add to the knowledge on religious experience depending on the developmental stage of the person. They could be used to adjust the character of pastoral counseling to the needs of specific age groups of adult clients.

LITERASI KEBERAGAMAAN ANAK KELUARGA MARJINAL BINAAN KOMUNITAS DI KOTA BOGOR

Literacy Religious Children Family Marginal Community Guided in the City of Bogor. This research was conducted in Bogor city in community of foster child of marginal family. The research objectives related to the community are: 1. describing the community profile; 2. describe the model of educational curriculum in the community; 3. describe the learning process in the community; While the research objectives related to the children of the marginal family are: 1. describing and analyzing the religious literacy of the belief dimension; 2. describe and analyze religious literacy the dimensions of religious practice; 3. describe and analyze the religious literacy of the dimensions of religious experience; and 4. to describe and analyze the religious literacy of the dimension of religious knowledge. Grand theory used is about: 1. theory of literacy; 2. religious theory; 3. theories about children, and 4. the theory of the marginal family. While the research method used is qualitative with data collection techniques: 1. active participative observation techniques; 2. structured interview techniques; and 3. documentation techniques. The results of research related to the community as follows: 1. community coaches of marginal family children in the city of Bogor is a social group that has a very important role; 2. educational system curriculum model organized by the community of mentors of marginal family children in Bogor city consists of curriculum components organized in such a way and directed to achieve educational objectives; 3. The learning process of the children of the marginalized families carried out by communities in the city of Bogor has been in accordance with the management of regular learning. While the results of research related to the children of the marginal family as follows: 1. the children of the marginal family believe all the get along contained in the pillars of faith; 2. the child of the marginal family is capable of carrying out the practices of the religious teachings he or she believes in; 3. children of marginal families of the majority have religious experience; and 4. the majority of the children of the marginal family have knowledge of the religion they follow. Keywords: Literacy, Religious, Children Family Marginal, Community Guided.

Medical Mysticism: An Investigation into the Factors: Religion, Spirituality and Health That Need to Be Considered

Till end of 1990s, spirituality was being discussed at higher education conferences. By end of decade topic was being explored in scholarly literature as well, including professional journals, books, doctoral dissertations, and master's theses. Asking how spirituality was being defined in this emerging discussion was starting point for this study. Because in qualitative research it researcher who serves as instrument of analysis it appropriate to reveal personal interest and perspective of researcher (Merriam, 2008; Locke, Silverman, & Spirduso, 2009). Spirituality not a new word. The idea has long been understood as a dimension of religious experience, especially in Christian and Buddhist traditions (O'Brien, 1999; McBrien, 1999; Harris, 2011; Wakefield, 2009). It also has been used in a way that separated it from these religious roots; however, it was unclear to me how this new understanding of spirituality was being defined. The present paper worked specifically on these questions, What do we mean when we say spirituality and why it important?SpiritualityIt personal function which relates life's meaning to transpersonal reality. Spirituality an element of a person's individuality, and not necessarily defined by association with a certain tradition or by oiganizational affiliation. It multidimensional, and operates (to varying degrees) in acknowledgment of unconscious self, of needs of others, and of realm of sacred. Such awareness varies among individuals and throughout a person's lifetime. Waldfogel has summarized elements of spirituality as they relate to medical practice. Transpersonal reality here refers to those levels of world beyond ordinary bounds of ego-consciousness. It includes level of transcendence as used by Waldfogel and Cassel.Religion: set of beliefs and practices shared by a community in reaching toward transpersonal reality. This also a broad term, but describes a more collective element. Each religion has its own historical tradition with a rich and complex symbolic language by which to interpret its central symbol of deepest level of transpersonal reality. Such language may easily be misunderstood by people outside tradition.While studying spirituality, religion & health term spiritual medicine, emerged which came in as being parallel to such provisions like physical medicine, internal medicine, and behavioral medicine. Further research in topic lead to understanding spirituality in more general term, i.e., medical spirituality, which was better to reflect broad and complex interconnectivity of many disciplines within this domain. Thus medical spirituality was defined as that area of spirituality studies generally which relates to health effects. It spirituality seen from a medical point of view. It space defined by overlapping spheres of action, as healthcare and spiritual care seek together to relieve all levels of suffering. Cassel (1992). The new literature on spirituality redefined spirituality separate from a religious context. In doing so, it was reinterpreting very experience of spirituality. Spirituality defined as Spiritual Development: One of definitions that equate spirituality and spiritual They are represented by definitions found in work of Love and Talbot (2009) and Tisdell (2011). Love and Talbof s definition first, and most quoted, definition of spirituality. Their definition based upon three assumptions. The first assumption that the quest for spiritual development an innate aspect of human development; the second is spiritual development and spirituality are interchangeable concepts and third openness a prerequisite to spiritual development. Based upon these assumptions Love and Talbot (2009) offer five propositions that form their definition:* Spiritual development involves an internal process of seeking personal authenticity, genuineness, and wholeness as an aspect of identity …

The perception of religious meaning and value: an ecological approach

The perception of value is one of the most important dimensions of religious experience, and yet the cognitive science of religion has so far had little to say about it. This neglect may be the result of a widespread assumption that value is constructed, that is, a special quality added to sensory input by the mind. However, such a view not only divorces value from meaning, but it also cannot register the ways in which value is discovered and enriched through skillful engagement. Accordingly, it is proposed that the experience of value is better understood in ecological terms, as the richness of meaningful interaction between a skilled perceiver and a suitably complex environment. An ecological approach opens up new opportunities for the investigation of the environmental conditions of value-rich religious experience. For example, it may be possible to determine how the experience of divine presence is supported by the structural features of music used in religious settings.

Religion online: The shaping of multidimensional interpretations of muslimhood on Maroc.nl

Abstract The present study shows that the Internet functions as a gratifying context for the exchange of knowledge and values related to religious matters among youngsters (primarily Moroccan) in the Netherlands; they are in the midst of constructing a religious identity. Systematic content analysis complemented by qualitative research was carried out on Maroc.nl, a discussion forum primarily aimed at Moroccan youth. Inspired by Kemper's (1996) definitions of experiencing Islam, the recurrence of six dimensions of religious experience (i. e., the ritual, ideological, consequential, experiential, intellectual, and social) was looked into in 1,354 online messages. The purpose of this study is to gain insight into the nature and the relative visibility of each of these dimensions in the online discussions under study. In addition, a number of context-bound and issue-related characteristics of the message were assessed through qualitative analysis, in an effort to find out what key issues were mainly dealt with, what normative statements were made, and how the informants related to one another.

Religion and Family Relational Health: An Overview and Conceptual Model

This paper presents a review of research addressing religion and family relational health. Strengths of the extant data include the correlation of three dimensions of religious experience (religious practices, religious beliefs, and religious community) with certain aspects of mother–child, father–child, and marital relationships and specific connections between the three dimensions of religious experience and family relationships are identified. Key weaknesses in the research at present include a paucity of research examining the hows, whys, and processes involved behind identified religion–family correlations and a lack of data on non-nuclear families, families of color, interfaith families, and non-Christian religions including Judaism and Islam. Implications for clinical practice and recommendations for future research are offered.

Constructing a Vision of Salvation: Chantries and the Social Dimension of Religious Experience in the Medieval Parish Church

For several years, studies of popular religion within pre-Reformation England have tended to emphasize that religious practice within the medieval parish church had become increasingly privatized and exclusive, as a result of the foundation of so-called ‘private’ chantry chapels. In many cases, these works have neglected the wider role of the chantry in shared religious experience at parish level, a deficit that has only recently been challenged by historians. This paper sets out to consider how the structural analysis of surviving above-ground evidence for former chantry chapels can uncover a wider context for chantry foundation in the medieval parish church. This paper based on recent research in the south and west of England discusses how the analysis of church space, light and, particularly, vision enables the reconstruction of aspects of chantry chapel foundation and can illustrate their wider social dimension. It examines the nature of the architectural feature known as the ‘squint’ and discusses how it can help in the analysis of former ritual topography and shed light on the level of private and communal piety. Furthermore, this paper shows how the use of archaeological approaches can illuminate aspects of medieval religious practice only hinted at in historical documents.

RESEARCH: "Religious Experience and Emotion: Evidence for Distinctive Cognitive Neural Patterns"

Categorical comparisons of neuroimaging data suggest that religious experience is cognitively mediated. Cognition involves coordinated integration of large-scale networks. The aim of this study was to distinguish neural networks mediating religious experience. A principal component analysis (PCA) was applied to cerebral blood flow data of a Christian religious experience and a happy emotion. Differences in variance patterns (PCs) were assessed. The religious experience and the emotion were distinguished by PC9, a neural network that evidenced two forms of expression: One involved prefrontal structures, which participate in social-relational cognition and which were shown previously to correlate with the religious state. Another involved cortical areas important for emotion-related language processing, reward, and action preparation. The results suggest that an essential dimension of religious experience involves social-relational cognition, mediated by a specific neocortical network.

Religion and Bio-Psycho- Social Health: A Review and Conceptual Model

This paper presents a research-based conceptual model respectively linking three dimensions of religious experience (religious practices, spiritual beliefs, and faith community) with three dimensions of health (biological, psychological, and social). The model is used as a framework to highlight findings in the religion-health knowledge base and to provide a broad survey of this domain of inquiry. Considerations for future research on religion and health are addressed.

European Religion in Comparative Perspective

This article seeks to describe and analyze the place of religion in contemporary Europe through a comparison with the religious situation in the United States. Given their common grounding in Judeo-Christian traditions, such a comparison is both interesting and revealing. The article focuses on three important and loosely related dimensions of religious experience: the extent and nature of institutional belonging; the extent and nature of spirituality amongst church members; and the extent and nature of religious belief. The article then discusses one possible product of such features—the extent to which churches command an authoritative voice in the public square. The analysis reveals a consistent pattern in all four areas: generally speaking, the United States has a significantly more "religious" culture than Europe with more robust religious institutions and a more accepted voice in public affairs. Some possible reasons for this difference are then briefly explored.

Reviews of Books:Piety in Providence: Class Dimensions of Religious Experience in Antebellum Rhode Island Mark S. Schantz

Reviews of Books:Piety in Providence: Class Dimensions of Religious Experience in Antebellum Rhode Island Mark S. Schantz

Piety in Providence: Class Dimensions of Religious Experience in Antebellum Rhode Island

Piety in Providence: Class Dimensions of Religious Experience in Antebellum Rhode Island

Piety in Providence: Class Dimensions of Religious Experience in Antebellum Rhode Island

Piety in Providence: Class Dimensions of Religious Experience in Antebellum Rhode Island

Authentic religious experience or insanity?

This study examined how mental health professionals make judgments about the religious authenticity and mental health of behaviors motivated by religious ideation. Participants were presented with written vignettes of religiously motivated behavior. The context of religious behavior varied on 6 dimensions and also on 3 levels of conventionality. The results indicated that the determining factor in the ratings was not dimensions of religious experience, but the degree that the experience deviated from conventional religious beliefs and practices. The more unconventional the behavior, the less religiously authentic and mentally healthy it was deemed to be.

The Predominance of the Feminie Sexual Mode in Religion: Erikson's Contribution to the Sex and Gender Debate in Psychology of Religion

Erik H. Erikson's theory of sexual modes is situated in recent gender research in the psychology of religion. Erikson distinguished two bodily modes of activity, called masculine and feminine because they are linked with male and female procreative organs. Yet both modes are available to men and women. As becomes clear in (especially) Young Man Luther (Erikson, 1958) and Gandhi's Truth (Erikson, 1969), these modes are of the utmost importance for understanding religious experience, behavior, and development. The feminine mode is the most fundamental one: It lies at the basis of religious experience, and it is important in communicating religious experience. After a discussion of different criticisms of Erikson's view-for example, the neglect of the role of socialization and the idealization of the feminine-it is concluded that his pheno- menologically colored theory of sexual modes is a useful tool in analyzing and under- standing the bodily dimension of religious experience and behavior.

The Empirical Dimension of Religious Experience

The Empirical Dimension of Religious Experience

Perceived Dimensions of Religious Experience

The purpose of this study was to determine whether college students perceive examples of religious experience along the dimensions suggested by Stark (1965). Two groups offifty male volunteers each were obtainedfrom a private Catholic college and a Catholic seminary and asked to rate the similarity between examples of Stark's types of religious experience. The datafrom each of the two groups were subjected to a non-metric multi-dimensional scaling and clustering. The scaling and clustering indicated the seminarians perceived religious experience along the lines suggested by Stark, but that the college studeents did not. Analysis of semantic differential data indicated that this method of measurement evidenced Stark's types with the college students.Similarity judgments, in this area, may involve discriminations too complex for some groups, suggesting that rating one stimulus at a time along a specific dimension may provide, in some cases, a better alternative.