The Cultural Context of Stage Models of Religious Experience
The stage model of religious experience proposed by Edwards and Lowis (this issue), like that of Batson, Schoenrade, and Ventis (1993), has its cultural origins in Puritan and Pietist Christian understandings of religious conversion. Within that context it has validity and explanatory power. It may...
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| Format: | Electronic Article |
| Language: | English |
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| Published: |
Routledge, Taylor & Francis Group
2001
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| In: |
The international journal for the psychology of religion
Year: 2001, Volume: 11, Issue: 4, Pages: 241-246 |
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Volltext (lizenzpflichtig) |
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| 520 | |a The stage model of religious experience proposed by Edwards and Lowis (this issue), like that of Batson, Schoenrade, and Ventis (1993), has its cultural origins in Puritan and Pietist Christian understandings of religious conversion. Within that context it has validity and explanatory power. It may also have some application to other religious cultures, in particular to those kinds of religious experience that are especially associated with existential crisis. However, even within those versions of Christianity where the model does apply, there are other forms of religious experience that do not appear to have this structure. The major problem with offering a general model of religious experience is that the term has been applied to such a wide variety of human experience and in such a variety of cultures that its meaning has become protean. Attempts to make generalizations about religious experience are more likely to have success when they concentrate on those aspects of the experience that transcend cultural specifics, that is to say the psychological and biological structures that are common to all members of the human species. | ||
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