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Journal articles on the topic 'Neurotheology'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 January 2023

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1

Klemm, W. R. "Whither Neurotheology?" Religions 10, no. 11 (2019): 634. http://dx.doi.org/10.3390/rel10110634.

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Human culture has modernized at a much faster pace than has theology and religion. We are at the point where many moderns apparently think that religion is losing relevance. Satisfying the need for relevance and ecumenical harmony requires more reasoned and mature approaches to religion. Science is one of those secular activities that seems to undermine religious faith for many people. Unlike the sciences that give us the Big Bang, relativity, quantum mechanics, and theories of evolution, neuroscience is the one science that applies in everyday life toward developing a faith that promotes nurt

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2

Barrett, Nathaniel F. "Principles of Neurotheology." Ars Disputandi 11, no. 1 (2011): 133–36. http://dx.doi.org/10.1080/15665399.2011.10820062.

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3

Kopel, Jonathan, Carmine Gorga, Paul Thomas, Roger K. Strickland, and Donald C. Wunsch. "Neurotheology in interfaith dialogue." Baylor University Medical Center Proceedings 33, no. 2 (2019): 295–97. http://dx.doi.org/10.1080/08998280.2019.1698881.

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4

Morris, Kelly. "Hallucinogen research inspires “neurotheology”." Lancet Neurology 5, no. 9 (2006): 732. http://dx.doi.org/10.1016/s1474-4422(06)70541-5.

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5

Vliegenthart, Dave. "Can Neurotheology Explain Religion?" Archive for the Psychology of Religion 33, no. 2 (2011): 137–71. http://dx.doi.org/10.1163/157361211x577284.

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6

Rakhmat, Jalaluddin. "Neurotheology : Brain-based Religious Experience." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 1, no. 1 (2011): 71. http://dx.doi.org/10.20871/kpjipm.v1i1.5.

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Even though most men are occupied with gaining a livelihood and providing for their daily needs and show no concern for spiritual matters there lies within the nature of man an innate urge to seek the ultimate Real. In certain individuals, this force which is dormant and potential becomes awakened and manifest itself openly, thus leading to a series of spiritual perfections.

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7

Jeftić, Andrej. "Andrew Newberg’s Model of Neurotheology." Philotheos 13 (2013): 261–78. http://dx.doi.org/10.5840/philotheos20131323.

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8

Ziaee, Ali Akbar. "How Theology Looks at Neurotheology." Balkan Journal of Philosophy 7, no. 2 (2015): 195–204. http://dx.doi.org/10.5840/bjp20157224.

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9

Winkelman, Michael. "Shamanism as the Original Neurotheology." Zygon® 39, no. 1 (2004): 193–217. http://dx.doi.org/10.1111/j.1467-9744.2004.00566.x.

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10

Winkelman, Michael. "Shamanism, Neurotheology and Contemporary Healing." Anthropology News 43, no. 4 (2002): 18–19. http://dx.doi.org/10.1111/an.2002.43.4.18.

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11

Winkelman, Michael. "Shamanism, Neurotheology and Contemporary Healing." Anthropology News 43, no. 4 (2002): 18–19. http://dx.doi.org/10.1111/j.1556-3502.2002.tb00014.x.

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12

WINKELMAN, MICHAEL. "Shamanism as Neurotheology and Evolutionary Psychology." American Behavioral Scientist 45, no. 12 (2002): 1875–87. http://dx.doi.org/10.1177/0002764202045012010.

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13

Jaedeog Yu. "Recent Studies in Neurotheology and Christian Education." Journal of Christian Education in Korea ll, no. 25 (2010): 175–93. http://dx.doi.org/10.17968/jcek.2010..25.009.

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14

Gaitán, Leandro M., and Javier S. Castresana. "Is an Integrative Model of Neurotheology Possible?" Religions 12, no. 4 (2021): 277. http://dx.doi.org/10.3390/rel12040277.

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This article examines the basic and dialogical models of neurotheology and suggests a third model based on the work of Aldous Huxley. In other words, this proposal is not limited to understanding this discipline as a mere pursuit of neural correlates or as a dialogue between neuroscience and theology. Instead, it is the search for an integrative understanding of religious experiences in which the study of neuronal correlates is only one of the multilevels to be integrated within the framework of a plural and conveniently articulated explanation of such phenomena. This model, which we call inte

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15

Wile, Lawrence. "A Neurocosmological Neurotheology Organized Around Reissner’s Fiber." Annals of Behavioral Neuroscience 1, no. 1 (2018): 56–65. http://dx.doi.org/10.18314/abne.v1i1.1213.

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Neurotheology is the study of the neurobiological correlates of religious experiences. A key problem for this nascent field is that interpretations of religious experiences range from a regression to the oceanic oneness of the womb to supersensory apprehensions of transcendent realities. Identifying appropriate subjects is therefore problematic. Correlating the complex array of neurobiological data obtained from neuroimaging, genetic analysis and lab tests with such elusive “religious experiences” offers little hope of scientific rigor. This paper proposes a new approach. Mystical traditions h

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16

Tiffany, Demke. "Principles of Neurotheology by Andrew B. Newberg." Zygon® 46, no. 3 (2011): 763–64. http://dx.doi.org/10.1111/j.1467-9744.2011.01211.x.

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17

Streeter, J. "Principles of Neurotheology. By Andrew B. Newberg." Journal of the American Academy of Religion 80, no. 3 (2012): 825–28. http://dx.doi.org/10.1093/jaarel/lfs049.

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18

Marshall, John C. "The many-mind problem: Neuroscience or neurotheology?" Behavioral and Brain Sciences 8, no. 4 (1985): 642–43. http://dx.doi.org/10.1017/s0140525x00045441.

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19

Arion, Alexandru-Corneliu. "A NEW CONCEPT TO BE RECKONED WITH: NEUROTHEOLOGY." International Multidisciplinary Scientific Conference on the Dialogue between Sciences & Arts, Religion & Education 1, no. 1 (2017): 22–32. http://dx.doi.org/10.26520/mcdsare.2017.1.22-32.

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20

Franc, Jaroslav. "Neurotheology in Relationship to Theology and Religious Studies." Studia theologica 23, no. 4 (2022): 129–45. http://dx.doi.org/10.5507/sth.2021.045.

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21

Liechty, Daniel. "Neurotheology: How Science Can Enlighten Us About Spirituality." Religion 50, no. 2 (2019): 314–16. http://dx.doi.org/10.1080/0048721x.2019.1673077.

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22

Dixon, Sandra, and Gabrielle Wilcox. "The Counseling Implications of Neurotheology: A Critical Review." Journal of Spirituality in Mental Health 18, no. 2 (2016): 91–107. http://dx.doi.org/10.1080/19349637.2015.1064804.

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23

GRAF, FRIEDRICH WILHELM. "God's Brain. Some Critical Remarks on Modern Neurotheology." European Review 15, no. 2 (2007): 257–64. http://dx.doi.org/10.1017/s1062798707000257.

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The author starts from an observed increase in theoretical contributions to the debate on neurotheology, illustrated by the example of the moral implications of certain discourse types in the novel God's Brain (Johler and Burow). Central scriptural passages of the Judeo-Christian tradition are then interpreted; a crucial shared aspect of these is the implication of an eternal divine memory, the physiological dimension of which has fostered, not just in terminology, a general openness of theology from the ‘neuronal turn’ to the neurotheological diagnostics since the late 19th century. Once the

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24

Klemm, W. R. "God Spots in the Brain: Nine Categories of Unasked, Unanswered Questions." Religions 11, no. 9 (2020): 468. http://dx.doi.org/10.3390/rel11090468.

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Neurotheology is an emerging academic discipline that examines mind-brain relationships in terms of the inter-relatedness of neuroscience, spirituality, and religion. Neurotheology originated from brain-scan studies that revealed specific correlations between certain religious thoughts and localized activated brain areas known as “God Spots.” This relatively young scholarly discipline lacks clear consensus on its definition, ideology, purpose, or prospects for future research. Of special interest is the consideration of the next steps using brain scans to develop this field of research. This r

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25

Bazhanov, Valentin A. "NEUROTHEOLOGY: RELIGION IN THE FOCUS OF MODERN CULTURAL NEUROSCIENCE." Study of Religion, no. 1 (2018): 118–25. http://dx.doi.org/10.22250/2072-8662.2018.1.118-125.

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The paper ponders over the phenomenon of religion from the standpoint of the modern neuroscience progress. The author claims that the emergence and expansion of different religions, as well as religious activity, has happened due to external (social and cultural) and internal (neurobiological) reasons. The results of neuroscience research testify to the ontogenetic sources and foundations of religion flourishing in a certain socio-cultural atmosphere. When social item grows, religion gains greater capacity to carry further expansion out. Within the society, religion plays an effective role of

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26

Newberg, Andrew B. "The Neurotheology Link: An Intersection Between Spirituality and Health." Alternative and Complementary Therapies 21, no. 1 (2015): 13–17. http://dx.doi.org/10.1089/act.2015.21102.

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27

Peters, Karl E. "Neurotheology and Evolutionary Theology: Reflections on the Mystical Mind." Zygon® 36, no. 3 (2001): 493–500. http://dx.doi.org/10.1111/0591-2385.00376.

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28

Ashbrook, James B. "“Mind” as Humanizing the Brain: Toward a Neurotheology of Meaning." Zygon® 32, no. 3 (1997): 301–20. http://dx.doi.org/10.1111/0591-2385.00093.

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29

Apfalter, Wilfried. "Neurotheology: What Can We Expect from a (Future) Catholic Version?" Theology and Science 7, no. 2 (2009): 163–74. http://dx.doi.org/10.1080/14746700902796528.

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30

Georgy, Mina. "Neurotheology: Insights on the relationship between the brain and religion through the Life and Ministry of St. Paul the Apostle." Journal of Clinical Research and Reports 7, no. 3 (2021): 01–03. http://dx.doi.org/10.31579/2690-1919/155.

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Can we see God? No, we can't. But can we see His presence in the brain? The answer is perplexing. It is said that generally, anything that affects, must be there to cause this effect, and this is the main purpose of Neurotheology: finding God within the brain cells and understanding how religiosity and spirituality affect the brain. As well as understanding what is the kind of relationship between both of them on the neurobiological and neuropsychiatric scale aided by the modern advances in neurobiological investigations and neuropsychiatric assessments.

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31

Jaedeog Yu. "neurotheology, brain-based Christian education, brain, religious experience, mind-body problem." Theological Forum 85, no. ll (2016): 259–89. http://dx.doi.org/10.17301/tf.2016.85..009.

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32

Goldberg, David W. "d'Aquili and Newberg's neurotheology: A hermeneutical problem with their neurological solution." Religion 39, no. 4 (2009): 325–30. http://dx.doi.org/10.1016/j.religion.2009.08.002.

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33

Fırıncı, Yusuf. "Ultramodern Psychology: A Vision Construction with Culture, Religion, Cognitive Science and Neurotheology." Spiritual Psychology and Counseling 4, no. 3 (2019): 275–308. http://dx.doi.org/10.37898/spc.2019.4.3.080.

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This research paper focuses on the evaluation of historical connections and interactions between psychology, psychiatry, psychologists, beliefs and religions. The argument of this research is; for developing future perspectives on psychology, religion can possibly provide historical and modern tools, as well as various other contributions. Within the scope of this research paper, the main idea and some other relevant arguments have been developed by evaluating historical facts and scientific analysis presented under the sub-sections of this essay, namely; psychology, beliefs and interdisciplin

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34

Morales-Borges, Raúl H. "Christianity, Neurotheology & Cancer- Oncologic Christian Neuro Theology: New Era, Needs more attention." Alternative, Complementary & Integrative Medicine 7, no. 2 (2021): 1–4. http://dx.doi.org/10.24966/acim-7562/100172.

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Many Christians are battling Cancer and there is a chaotic vortex of emotions that need resolving. They think they are alone. Religion and spirituality are fundamental to the human condition and play a role in our mental health and wellbeing. Initially, religion and science thrived in a complimentary relationship, only to be polarized with the aggressive secularization of science. We know that with the introduction of Neurotheology as a unique filed of scholarship and investigations that seek to understand the relationship specifically between the brain and theology, the cancer patients will f

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35

Weker, Maria. "Searching for Neurobiological Foundations of Faith and Religion." Studia Humana 5, no. 4 (2016): 57–63. http://dx.doi.org/10.1515/sh-2016-0024.

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Abstract Considering that the brain is involved in human thinking, feeling and behaviour, we must also ask the question of whether finding neural correlates of religious experience is not just a matter of time. The questions ‘if’ and ‘how’ human brain responds to or generates religious experience capture the interest of researchers from various fields of science. Their joint efforts and scientific discourse lead to implementation of bold interdisciplinary research projects, with a far-reaching goal of explaining the mystery of faith and religion. Studies conducted at the meeting point of empir

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36

Soćko, Joanna. "Kryzys klimatyczny a metanoia. Mistyczne aspekty współczesnego pisarstwa przyrody." Wielogłos, no. 1 (51) (2022): 49–69. http://dx.doi.org/10.4467/2084395xwi.22.010.16603.

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Climate Crisis and Metanoia. Mystical Aspects of Contemporary Nature Writing The aim of this article is to provide a synthesizing overview of religious references appearing in contemporary nature writing and in discourses dealing with the issue of the climate change. The author emphasizes the importance and scale of those references, pointing to the lack of theoretical tools – not developed by “divergent”ecocritical and post-secular theories – that could be used to characterize this phenomenon. Focusing on the descriptions of mystical experiences represented in contemporary nature writing, the

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37

Bradford, David. "A critique of “Neurotheology” and an examination of spatial perception in mystical experience." Official Journal of the Polish Neuropsychological Society 10, no. 1 (2012): 109–23. http://dx.doi.org/10.5604/17307503.995092.

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38

Robinson, Remco. "Newberg, Andrew B. (2010). Principles of Neurotheology. Farnham, Surrey/Burlington: Ashgate. ISBN 9781409408109." Journal of Empirical Theology 25, no. 2 (2012): 259–60. http://dx.doi.org/10.1163/15709256-12341245.

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39

Munera Montoya, Juan Carlos. "Revisión crítica de neuroteología como metateología y megateología." Franciscanum 62, no. 173 (2020): 1–23. http://dx.doi.org/10.21500/01201468.4188.

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El artículo pretende ser una revisión de los conceptos: metateología y megateología utilizados por el neurocientífico Andrew Newberg en su obra Principles of Neurotheology. Para esto, en primera instancia, se hace una revisión del término teología, desde su origen griego, y reflexionar sobre si es aplicable o no a las demás religiones. En segundo lugar, se evalúa el concepto de neuroteología como una metateología o teología universal para todas las religiones. Y por último, se analiza el término de megateología, como una neuroteología que pueda ser utilizada conceptual y terapéuticamente por t

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40

Birnbacher, Dieter. "Use and misuse of neuroscience in the philosophy of religion." Methodus 9, no. 2 (2020): 95–108. http://dx.doi.org/10.5771/0718-2775-2020-2-95.

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The article elucidates in what way neuroscience and in particular neuroimaging can contribute to the clarification and empirical underpinning of theories in the philosophy of mind and the anthropology of religion. Its initial hypothesis is that there are two principal ways in which neuroscientific data are relevant to philosophy, exhibiting the unconscious processes in the generation of phenomenal and intentional consciousness, and complementing semantic and phenomenological approaches in the analysis of complex mental phenomena. Whereas the first kind of relevance is widely recognised, contri

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41

Sidky, Homayun. "On the Antiquity of Shamanism and its Role in Human Religiosity." Method & Theory in the Study of Religion 22, no. 1 (2010): 68–92. http://dx.doi.org/10.1163/094330510x12604383550963.

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AbstractDrawing upon ethnographic data on the thriving and dynamic shamanistic tradition in Nepal (gathered between 1999 and 2008), this paper addresses the problematic nature of many of the central assumptions concerning shamanism and its place in the development of human religiosity. These include beliefs that shamanism was the universal religion of Paleolithic hunter-gatherers and that it represents a neurotheology, the expressions of which have been preserved in ancient cave art and in the magico-religious beliefs and practices of extant or recently extant hunting-gathering cultures on the

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42

DOEHRING, CARRIE. "MINDING THE GAP WHEN COGNITIVE NEUROSCIENCE IS A COGNATE DISCIPLINE IN PASTORAL THEOLOGY: LESSONS FROM NEUROTHEOLOGY." Journal of Pastoral Theology 20, no. 2 (2010): 93–108. http://dx.doi.org/10.1179/jpt.2010.20.2.010.

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43

Geertz, Armin W. "When cognitive scientists become religious, science is in trouble: On neurotheology from a philosophy of science perspective." Religion 39, no. 4 (2009): 319–24. http://dx.doi.org/10.1016/j.religion.2009.08.001.

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44

Weidenbaum, Jonathan. "Between Mysticism and Medical Materialism: Relevance of William James and John Dewey for the Question of Neurotheology." Tattva - Journal of Philosophy 3, no. 1 (2011): 69–80. http://dx.doi.org/10.12726/tjp.5.5.

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45

Rottschaefer, William A. "The Image of God of Neurotheology: Reflections of Culturally Based Religious Commitments or Evolutionarily Based Neuroscientific Theories?" Zygon® 34, no. 1 (1999): 57–65. http://dx.doi.org/10.1111/0591-2385.1921999192.

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46

Newberg, Andrew, Nancy Wintering, and Mark Waldman. "Comparison of Different Measures of Religiousness and Spirituality: Implications for Neurotheological Research." Religions 10, no. 11 (2019): 637. http://dx.doi.org/10.3390/rel10110637.

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The neuroscientific study of religious and spiritual phenomena requires the development of methodologies that can target both the biological as well as the subjective dimensions of such phenomena. The purpose of the current study was to compare various subjective questionnaires evaluating neuropsychological dimensions of religiosity. Many scales and questionnaires have been developed over the years, but they have rarely been compared to each other. As part of an online survey of peoples’ spiritual experiences, we had individuals complete several questionnaires including the Quest Scale, the Re

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47

Glausser, Wayne. "Psychedelic Drugs and Atheism: Debunking the Myths." Religions 12, no. 8 (2021): 614. http://dx.doi.org/10.3390/rel12080614.

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Two recent surveys of people who took psychedelic drugs and reported “God experience encounters”, along with successful clinical trials using psychedelic therapy for depression, have given rise to public misconceptions about psychedelics and atheism. Specifically, three inferences have been drawn: (1) that the psychedelic experience tends to dissolve atheist convictions; (2) that atheist convictions, once dissolved, are replaced with traditional monotheist beliefs; and (3) that atheism and depression somehow correlate as afflictions for which psychedelic drugs offer relief. This paper argues,

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48

Deme, Sanda-Maria, Catalin Hreniuc, Any Docu Axelerad, Daniel Docu Axelerad, Simona Dragan, and Dragos C. Jianu. "Temporal Lobe Epilepsy (TLE) , “déjà vu” phenomenon and religious experiences." DIALOGO 1, no. 1 (2014): 120–23. http://dx.doi.org/10.51917/dialogo.2014.1.1.19.

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A lot of controversies appear regarding temporal lobe epilepsy to bridge the gap between religion and neuroscience. TLE was described in literature in 1869 by Russian writer Dostoievski (who suffered from epilepsy), in his work ”The Idiot”, when the hero Prince Myshkin described his epileptic feelings of sublime sacredness of the inner light. Neurotheology is the science trying to understand the brain activities and to find an integration in religion concepts. TLE aura or psychic crisis is defined by simple or complex hallucinations, mystic divine experience, unpleasant experience of fear and

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49

Maddix, Mark, and Glena Andrews. "Changing Behavior and Renewing the Brain." Christian Education Journal: Research on Educational Ministry 15, no. 1 (2018): 6–20. http://dx.doi.org/10.1177/0739891317749348.

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The field of neuroscience and religion continues to explode as researchers seek to understand religious experiences in the brain. Studies in religious experience, called neurotheology, attempt to draw conclusions about the truth of these religious experiences from the study of biological brain events. Given the substantial research on the science of religion, this article explores the physiological changes of college students engaged in regular spiritual practices. Students were asked to engage in intentional spiritual formational practices, such as prayer, meditation, Scripture reading, and c

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50

Passie, T., J. Warncke, T. Peschel, and U. Ott. "Neurotheologie." Der Nervenarzt 84, no. 3 (2012): 283–93. http://dx.doi.org/10.1007/s00115-011-3384-6.

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