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Book Categories |
| Preface | ||
| Abbreviations | ||
| 1 | What's Missing from Christian Origins | 1 |
| The Language of Religious Experience | 4 | |
| What Escapes the Scan of Scholars | 12 | |
| The Case of Jonathan Z. Smith | 26 | |
| 2 | Getting At Christian Experience | 39 |
| Assessing Experience | 46 | |
| Troubles with Religious Experience | 53 | |
| A Working Definition of Religious Experience | 60 | |
| Religious Experience in Early Christianity | 67 | |
| 3 | Ritual Imprinting and the Politics of Perfection | 69 |
| Reconstructing the Ritual | 71 | |
| How Many Initiations? | 78 | |
| Initiation in the Mysteries | 86 | |
| Mysterious Initiation in Judaism | 89 | |
| Ritual Initiation and Status Elevation | 94 | |
| Jewish and Christian Practice | 97 | |
| The Character of Paul's Response | 99 | |
| Religion Trumps Theology | 102 | |
| 4 | Glossolalia and the Embarrassments of Experience | 105 |
| The Nature of the Phenomenon | 107 | |
| The Pervasiveness of the Phenomenon | 117 | |
| Evaluations of Glossolalia by New Testament Writers | 118 | |
| The Ambiguous Character of Glossolalia | 124 | |
| Glossolalia and Deviance | 133 | |
| 5 | Meals are Where the Magic is | 137 |
| Evidence Concerning Christian Meals | 138 | |
| Meals within the Historical Paradigm | 141 | |
| Meals in Revisionist History | 146 | |
| Fellowship with the Dead or the Living (One)? | 163 | |
| Epilogue | 181 | |
| Index of Biblical References | 187 | |
| Index of Persons and Subjects | 197 |
| Price | Condition | Delivery | Seller | Action |
| $99.99 | Digital |
| WonderClub |
Jim Moffet
reviewed Religious Experience in Earliest Christianity on July 25, 2011
Religious Experience in Earliest Christianity
Johnson is here writing a phenomenological study of particularly issues surrounding baptism, glossolalia, and sacred meals, folding into his analysis the insights such as Victor Turner's _Ritual Process_. By his own admission, however,this is also Johnson's response to (or rather, ended up becoming Johnson's response to) Chicago's J. Z. Smith's highly secularized approach to religion in _Drudgery Divine_ and other related writings. Critiquing not only Smith, but what he sees as Smith's uncritical use of sources such as Mack on early Christianity, Johnson challenges what he sees as Smith's own "aggressively hegemonic" (183) approach which would seek to make his own reductionistic views of religious experience the only academically valid approach in religious studies. He sees Smith's view to be one of "expression of a philosophical commitment that is at root profoundly ahistorical, since it anachronistically projects onto the entire world of antiquity the demystified consciousness peculiarly characteristic of a certain segment of the educated population of post-seventeenth-century European culture" (42).
Fascinating, though
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