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Better Together
Editorial Reviews
From Library Journal
In this thought-provoking work, Wiebe (philosophy and assistant dean, arts and religious studies, Trinity Western Univ., Canada) critically studies visions of Jesus as reported in recent years. While the experience of visions has occurred since the early days of Christianity, reported by the likes of Teresa of Avila, Ignatius Loyola, Catherine of Siena, and others, and indeed are considered acceptable, modern-day instances invariably force questions of hallucinations and temporary insanity. Wiebe presents each of the 30 accounts in vivid detail, examining the often dramatic changes the apparitions brought about in the lives of mostly ordinary men and women. He goes on to discuss these experiences in light of psychology and neurology as well as from the perspectives of biblical scholarship and parapsychology. Both believers and skeptics will find much for thought in this well-researched study. The general reader will find the reading stimulating, and the informed believer or skeptic will be challenged to go further.?Leroy Hommerding, Citrus Cty. Lib. System, Beverly Hills, Fla.
Copyright 1997 Reed Business Information, Inc. --This text refers to the Hardcover edition.
From Kirkus Reviews
Wiebe (Philosophy/Trinity Western Univ., Canada) draws on 30 contemporary visionaries and a wide range of scholarship in an attempt to produce a philosophically coherent critique of visions of Jesus. Many people claim to have experienced these visions, so that dismissing all such reports as hoaxes or hallucinations can look like prejudice. But the question remains, what sense are we to make of what the visionaries tell us? Wiebe's answer is that visions of Jesus do not exactly prove anything about the truth of Christianity or even the existence of God, but they are symbolic of a transcendent realm that is as real as that of conventional Western science. Wiebe's approach involves issues of epistemology and philosophy of religion; for example, he uses the thought of Richard Swinburne and Alvin Platinga and looks at various theories of how mind and body interact. Wiebe is also a disciple of William James and Alistair Hardy in his attitude to religious experience. Our author offers as the empirical basis of his study 30 contemporary cases of alleged visions that he has personally investigated. These include not only dreamlike encounters but also experiences shared by groups of people and even recorded on film. Not all of the visionaries were religiously active, but in spite of Wiebe's protestations of heterogeneity, most of them seem to have been influenced by an Evangelical or Pentecostalist setting. An important part of Wiebe's thesis is his controversial belief that these visions are basically the same as, and thus shed light on, those recorded in the New Testament. It is a pity that in a multidisciplinary study of religion Wiebe largely bypasses theology and the nuanced Roman Catholic and Orthodox traditions of discerning the authenticity of visions and situating them in the larger context of religious growth and practice. -- Copyright ©1997, Kirkus Associates, LP. All rights reserved. --This text refers to the Hardcover edition.
See all Editorial Reviews
In this thought-provoking work, Wiebe (philosophy and assistant dean, arts and religious studies, Trinity Western Univ., Canada) critically studies visions of Jesus as reported in recent years. While the experience of visions has occurred since the early days of Christianity, reported by the likes of Teresa of Avila, Ignatius Loyola, Catherine of Siena, and others, and indeed are considered acceptable, modern-day instances invariably force questions of hallucinations and temporary insanity. Wiebe presents each of the 30 accounts in vivid detail, examining the often dramatic changes the apparitions brought about in the lives of mostly ordinary men and women. He goes on to discuss these experiences in light of psychology and neurology as well as from the perspectives of biblical scholarship and parapsychology. Both believers and skeptics will find much for thought in this well-researched study. The general reader will find the reading stimulating, and the informed believer or skeptic will be challenged to go further.?Leroy Hommerding, Citrus Cty. Lib. System, Beverly Hills, Fla.
Copyright 1997 Reed Business Information, Inc. --This text refers to the Hardcover edition.
From Kirkus Reviews
Wiebe (Philosophy/Trinity Western Univ., Canada) draws on 30 contemporary visionaries and a wide range of scholarship in an attempt to produce a philosophically coherent critique of visions of Jesus. Many people claim to have experienced these visions, so that dismissing all such reports as hoaxes or hallucinations can look like prejudice. But the question remains, what sense are we to make of what the visionaries tell us? Wiebe's answer is that visions of Jesus do not exactly prove anything about the truth of Christianity or even the existence of God, but they are symbolic of a transcendent realm that is as real as that of conventional Western science. Wiebe's approach involves issues of epistemology and philosophy of religion; for example, he uses the thought of Richard Swinburne and Alvin Platinga and looks at various theories of how mind and body interact. Wiebe is also a disciple of William James and Alistair Hardy in his attitude to religious experience. Our author offers as the empirical basis of his study 30 contemporary cases of alleged visions that he has personally investigated. These include not only dreamlike encounters but also experiences shared by groups of people and even recorded on film. Not all of the visionaries were religiously active, but in spite of Wiebe's protestations of heterogeneity, most of them seem to have been influenced by an Evangelical or Pentecostalist setting. An important part of Wiebe's thesis is his controversial belief that these visions are basically the same as, and thus shed light on, those recorded in the New Testament. It is a pity that in a multidisciplinary study of religion Wiebe largely bypasses theology and the nuanced Roman Catholic and Orthodox traditions of discerning the authenticity of visions and situating them in the larger context of religious growth and practice. -- Copyright ©1997, Kirkus Associates, LP. All rights reserved. --This text refers to the Hardcover edition.
See all Editorial Reviews
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Inside This Book Citations: 5 books that cite this book Explore: Citations Browse Sample Pages: Front Cover | Copyright | Table of Contents | Excerpt | Index | Surprise Me! |
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cite this book:
- Cognitive Models and Spiritual Maps : Interdisciplinary Explorations of Religious Experience (Journal of Consciousness Studies,) by Jensine Andresen in Front Matter, and page 141
- Religion, Spirituality and the Near-Death Experience by Mark Fox in Back Matter
- The God Map: Lost Bible Key to All Religions' Spirituality by Julie Cooper-wright in