Analyse the Argument of the Existence of God from Religious Experience

Although not the first scholar to examine the idea of religion, Jones utilizes the concept from the study of Self Psychology in order to determine if “transformative religious experience is mature or unhealthy” (Jones 2002). In chapter 5 of his text, Jones

1. The Cosmological Argument for the existence of God is based on the principle of cause and effect. What this basically means is that the universe was the effect of a cause, which was God. One of the oldest and most well known advocates of the Cosmological Argument was Thomas Aquinas who outlines his argument for the existence of God in his article entitled The Five Ways. The first way in his argument is deals with motion. Aquinas says that in order for something to be in motion something had to move it because it is impossible for something to move without the presence of some sort of outside force upon it. Therefore the world around us, nature, and our very existence could not have been put into motion without the influence of the

The father of liberal theology, Schleiermacher, made “passivity” the most important qualifier. He took the concept a step further and proposed that the “essence of religion is the feeling of absolute dependence” and this approach was supported by scholars such as Rudolf Otto, who defined religious experience as “wholly other”.

The famous William Paley has a different ontological argument within his text Natural Theology. The title of the reading gives insight to the theory, which focuses on something called natural design. The writing is based on an intricate and extensive analogy between the man made and the natural. For instance, Paley describes a man made watch in great detail. This intense detail sets the notion that each piece must have been put in place by someone, whom we can infer is a watchmaker. He then compares this to the intricacy of nature, which must have been made by a supreme diety. Such complexity could not have come about by chance. Only the most

tells me God has spoken to him in a dream… it is no more than to say

In William James’ 1902 book “The Varieties of Religious Experience” he opens with depicting the approach of his review. He clarifies that it would be of little advantage to construct the examination with respect to regular people who have bound religious encounters and emulate customs which have been passed on to them. Rather, he centers the review around 'religious virtuosos '. In addition, as he clarifies in his second address, the attention must be on individual religious experience instead of corporate, in light of the fact that it is more central. Actually, it is out of the extreme encounters of a little few that most religious developments (or "factions" as he terms them) have created. Part 3 builds up that individuals appear to have the ability to encounter the concealed furthermore an inclination to see it as being more genuine than things seen, listened, touched or tasted.

Religious experiences are experiences we have of the divine or God. These experiences may be Mystical experiences, conversion experiences or revelatory experiences. Paul Tillich states that religious experience is a feeling of ‘ultimate concern’, a feeling that demands a decisive decision from the one receiving it. He describes it as an encounter followed by a special understanding of its religious significance.

This semester in Philosophy of Religion has continued my journey to learn hard truths through class discussions but particularly through the required texts. All of our diverse texts have forced me to calm down my J of the Myers Briggs and helped me to understand the beauty and importance of openness toward God. Mircea Eliade 's The Sacred and The Profane, Martin Buber 's I and Thou, and Søren Kierkegaard 's Practice in Christianity have all forced an encounter with the myriad of ways in which humans experience God. Through this encounter, each author has provided ideas about a new outlet to experience God: Eliade taught us how to experience God in all parts of nature; Buber gave

Prior to understanding and describing religious experiences, it’s important to define the terms and typology of religious experiences. A point of contention for theologians is whether or not mystical or out-of-body experiences are religious in nature. To understand what the role religion plays in these experiences, for this context, you must define and understand what religion is and the major components that make it up. James states that religion “cannot stand for any single principle or essence, but is rather a collective name” (35). If you were to ask someone about the essence of an object or a concept, different people would provide various components or parts of it. You would end up of with a list ranging from objective and subjective responses, but it would provide a better understanding of it because, like religion, no one thing or person can be summed up in a sentence or a word.

The spiritual experience is about the personality change that occurs in mind of an alcoholic. This change is the ultimate key that unlocks the door to recovery. Additionally, the appendix describes how the process of recovery is paved with religious experiences. It is believed that a religious experience must be sudden or spectacular. However, the appendix states that everyone's experience is personal and unique. However, this is a very difficult experience to embrace. This is the very element that forces alcoholics to finally confront and overcome their inner demons. Alcoholic's hopeless attempts to control his/her addictive behavior are made more difficult by his/her inability to become spiritually available. This phenomenon is very

In the book ‘the varieties of religious experience’, James concluded that religious experience testifies that “we can experience union with something larger than ourselves and in that union find our greatest peace”.  He defined such experiences as “experiences of the divine” and believed that religious experience was at the heart of religion. For James, religious teachings, practices and attitudes are second hand religion, which later develop as individuals reflect on their common experience. It is the actual experiences that directly point to God. However this theory does little to prove religious experiences simply because many of his claims do not stand up to critical analysis.

I have identified two weaknesses within the argument of religious experience. It is stated that most of their readers have very likely had such an experience. If so, it’s realized in a way that no one else can, its central importance in life (Kreeft & Tacelli, 1994). Since I am a reader I would like to know how is it justified if I have had such an experience or not. This statement isn’t supported by any proof, details, or statistics. It is also stated that some sort of experience lies at the very core of most people’s religious faith. I decided to research further on religious experiences. I found out that there are also cases where religious experience just is an ordinary perception, but the object is itself the object of religious significance (Webb,

Lecture 19, aptly titled ‘Other Characteristics’, deals with a wide variety of subject matter, including institutional religion, prayer and the relationship between religion and the subconscious. In terms of organized religion, James states that room must be given for personal religious experience, as it is insufficient to provide adequate converts on its own. Prayer is deemed a fundamental aspect of practice utilised by those throughout the centuries who have had direct religious experiences. In summarizing his series in the final lecture, James expressed the need for toleration of religious diversity and allowance for individuals to pursue their course: ‘some men have the completer experience and the higher vocation, here just as in the social world; but for each man to stay in his own experience, whate’er it be, and for others to tolerate him there, is surely best’. This is necessary because the intellectual underpinning is that there is something wrong with us and that this can be rectified by ‘making the proper connection with the higher powers’. For this reason, a higher value must be given to experience and feeling over thought. In terms of trying to make sense of how this union with God takes place in a scientific context, James argues that the subconscious serves as a conduit through which ‘the further limits of our being plunge, it seems to me, into an altogether other dimension of existence from the sensible and merely “understandable” world’. For James, religious experiences are a reality although they cannot be satisfactorily explained in wholly philosophical or scientific terms: ‘The only thing that it unequivocally testifies to is that we can experience union with something larger than ourselves and in that union find our greatest

The arguments trying to “prove” the existence of God are by far some of the most controversial philosophical arguments out there. When some of the people who created these philosophies it was illegal or even punishable by death to even question his existence, let alone try to come up with a logical explanation to “prove” he is real. The two main arguments used today are the ontological argument and the cosmological argument. Neither one of these arguments are correct nor incorrect; moreover, the argument of God is extremely controversial and will continue on long after our lifetimes.

Some believe there are two ways of interpreting the religious proposition of mysticism. One is the indirect experience of God. It takes the form of reported mystical experiences, which are believed to be the experiences of the foundations for what a mystical experience is all about. The other is the intellectual aspect. Individuals believe that as a result of the mystical experience, a better knowing and revelations are attained from the mystical experience.