This chapter investigates fundamentalist experience in self-described fundamentalist communities in order to ascertain the structures and motivations of their experiences. It shows how fundamentalist experience provides an alternative space and time, thus separating itself from society and living in highly structured fashion. Such experience is marked by an intense preoccupation with corporeality in particular, although affect also plays an important role. Fundamentalist communities provide a whole vision of the world – a way of being in the world – that makes other ways of living impossible to envision. Fundamentalist experience is essentially not at home in the world and is marked by profound angst about its own existence. It therefore cannot allow individual appropriation of religious life, but imposes tight control on its members. Fundamentalist experience is deeply marked by the desire for assurance and security in the face of the loss of the home, the world, and one’s identity within it.

This chapter treats liturgical experience. It finds that there are few textual sources for the study of this experience and that instead practices, postures, gestures, and other elements of lived ritual experience must be considered. Liturgical experience is characterized by structures of repetition and predictability that enable participants to integrate their own experiences and to feel that they belong to something that has preceded them, thus providing a sense of stability and meaningful identity. Liturgy features cycles of confession and celebration that in their back-and-forth movements allow people to process their emotions and to participate in bodily practices that express their convictions and deepest concerns. Liturgical participants are thus shaped in their identity within communities of belonging that provide meaning to their daily experience, both regular and extraordinary.

This chapter focuses on mystical experience. It considers especially the late medieval mystical accounts of and about women, which are particularly rich in their experiential and affective dimensions. The chapter shows that mystical experience lives within the tension of uniqueness and exemplarity, setting the individual apart from the community while also often arising out of its shared life and perceived to serve and inspire it. Mystical experience is also characterized by the paradox between extensive practices of preparation and recognizable patterns of experience on the one hand and the sense of the givenness of the experience on the other. Mystical experience is frequently abundant and overwhelming, marked by intense affect and emotion, displayed in bodily fashion, full of rich sensory impressions, and combining suffering and ecstasy, sometimes in the same experience. In all these respects, mystical experience displays a phenomenality of excess and saturation.

This chapter analyzes devotional experience, especially as it is displayed in contemporary evangelical approaches. Devotion is examined not as a singular practice but as a way of living out religion in daily life, within regular social, economic, and political structures without radical withdrawal from them. Devotional experience is marked by a deeply personal affective experience of a loving God who is seen to accept even the most evil and wretched person. This serves as a horizon of friendship that enables the devotional self to confront its faults and shortcomings. Devotional experience is marked by its intensely emotional and individual forms of expression. It accompanies people in their concrete daily lives and is experienced as suffusing and transforming daily and ordinary experiences without separating oneself from the society or the world. Devotional experience thus capitalizes on the human need for loving relationship and personal guidance in daily life.

Ways of Living Religion provides a philosophical analysis of different types of religious experience – ascetic, liturgical, monastic, mystical, devotional, compassionate, fundamentalist – that focuses on the lived experience of religion rather than reducing it to mere statements of belief or doctrine. Using phenomenology, Christina M. Gschwandtner distinguishes between different kinds of religious experiences by examining their central characteristics and defining features, as well as showing their continuity with human experience more broadly. The book is the first philosophical examination of several of these types, thus breaking new ground in philosophical thinking about religion. It is neither a confessional treatment nor a reduction of the lived experience to psychological or sociological phenomena. While Gschwandtner’s treatment focuses on Christian forms of expression of these different types, it opens the path to broader examinations of ways of living religion that might enable scholars to give a more nuanced account of their similarities and differences.

This chapter considers ascetic experience. It provides historical background for the ascetic movement in the early centuries of Christianity and highlights the texts that can serve as sources for the examination of this type of experience. It shows that ascetic experience is characterized by processes of withdrawal and repentance, both physical and emotional, which try to eliminate temptation, combat passions, and purify the heart. This is achieved through practices of vigilance and discernment that involve a close monitoring of emotions and patterns of thought and action. Such practices result in a purification and reorientation of the self that move through self-denial and self-control to transformation. Ascetic experience thus emerges as a way of grappling with the deeply experienced shortcomings of the human condition through processes of abnegation and a radical break with “ordinary” life.

Ways of Living Religion provides a philosophical analysis of different types of religious experience – ascetic, liturgical, monastic, mystical, devotional, compassionate, fundamentalist – that focuses on the lived experience of religion rather than reducing it to mere statements of belief or doctrine. Using phenomenology, Christina M. Gschwandtner distinguishes between different kinds of religious experiences by examining their central characteristics and defining features, as well as showing their continuity with human experience more broadly. The book is the first philosophical examination of several of these types, thus breaking new ground in philosophical thinking about religion. It is neither a confessional treatment nor a reduction of the lived experience to psychological or sociological phenomena. While Gschwandtner’s treatment focuses on Christian forms of expression of these different types, it opens the path to broader examinations of ways of living religion that might enable scholars to give a more nuanced account of their similarities and differences.

This chapter considers compassionate experience, using as examples the Pietist diaconate movement in Germany in the nineteenth century, the Catholic Worker, and the L’Arche movement. The chapter shows that such compassionate practice is usually motivated by a recognition of precarity and need, a “seeing” of suffering or “hearing” of the cry of the other. Those who engage in compassionate experiences identify with the poor and suffering, often to the point of joining them or sharing in their plight. Their actions are marked by compassion, which is more than a feeling of pity, but involves deep commitment to understanding and ameliorating the plight of others or enabling them to improve it themselves. Such generous acts of hospitality often go far beyond the bounds of what seems reasonable or even humanly possible. Compassionate experience is focused less on the religious self but instead is devoted to the other, whether religious or not.

This chapter investigates monastic experience, which has been a deliberate pursuit of religious life for most of Christian history and also appears in other religious traditions. It argues that monasticism is especially characterized by structures of stability that are achieved through communally shared rules and vows of stability. The tasks of prayer and labor – often accomplished in silence – mark monastic life and often interpenetrate each other, as prayer becomes labor and work is infused with prayer. The monastic self is shaped through obedience to the rule, shared communal practices, and mutual love. It is a profoundly communal religious way of life to the point that the individual is entirely absorbed into the monastic community. In this regard, it carries human plural experience – usually pursued in a more temporally limited fashion – to its height.