42

Impasse and Resolution

phenomenological movement and states that they "have used a phenomenological method and have been
influenced, at least partially, by phenomenological philosophy." The first bibliographical
reference to this article is the two volume work by Herhert Spiegelberg. Allen repeats this
assertion in another article he wrote on Husserl, "Husserl's influence can be seen in the
phenomenological works of Max Scheler, Gerardus van der Leeuw, Paul Ricoeur and many others.“3 The
task in

this chapter is to demonstrate that the influence of Husserl on what has

become known as "phenomenology of religion" is at best a folk tale and that the history and
phenomenology of religion as we know it today could reasonably be described as Christian theology
carried on by other means. In order to carry out this demonstration we will proceed with a
description of phenomenology of religion and then give a brief synopsis of Husserl's work on
phenomenology.

1. The Phenomenology of Religion

The term "phenomenology" is used in many ways. It is often used

in the title of a book to indicate that the work is a "pure" description of a particular subject.
What the phenomenologist does is simply describe the phenomena as it appeared in an experiment,
field work, or historical research. Of course, it is not quite so simple. We must learn to become
suspicious of any work that is presented as a pure description unencumbered by theory. Descriptions
are always theory laden. However, I see no compelling reasons that would argue against the use of
phenomenology to indicate that what we are doing is primarily descriptive (always within the
framework of some theory) rather than theoretical research.

The phenomenology of religion is different. It has flourished primarily in theological faculties
and divinity schools. We are repeatedly told by its practitioners that the phenomenology of
religion is a distinct methodology for the understanding of religion that should not be confused
with history, sociology, anthropology or theology. When we inquire about the distinctive
characteristics of this methodology, we are given the reply that it involves taking The Sacred, the
"essence" of religion, seriously.


The Phenomenology of Religion 43

Anyone familiar with the phenomenology of religion will recall that most practitioners of this
method make the following claims: l. Religion is a sui generis reality, and, therefore, the study
of religion requires its own unique methodology. But, the essence of religion never manifests
itself in a naked and unaccommodated form. 2. Because of the unique nature of religion all
"reductions" must be avoided. 3. The ultimate aim of a phenomenology of religion is the formulation
of the essence of religion. 4. Phenomenology of religion is free from value judgments; it is an
objective account of religion. It can teach us to recognize what is genuine and what is spurious in
religion. 5. By using Husserl's notion of the "epoche," phenomenologists of religion are able to

suspend the question of the truth of religion. 6. Guided by the principle of "epoche" the
phenomenologist of religion does not use the term "revelation" but substitutes the concept of
"hierophany" in its place.4

The father of the phenomenology of religion put it this way: 1. The phenomenology of religion "is
the systematic discussion of what appears (rede über das Sich-zeigende). Religion however, is an
ultimate experience, a revelation which in its very essence is, and remains concealed." 2. The
phenomenology of religion is not, "history of religions," "psychology of religion," or "philosophy"
of "theology" since the latter two "claim to search for truth, which phenomenology, in this
respect, exercises the intellectual suspense of the epoche."5 At this point, van der Leeuw refers
to Husserl's use of the term epoche as implying that "no judgement is expressed concerning the
objective world, which is thus placed 'between brackets,' as it were., All phenomena, therefore,
are considered solely as they are presented to the mind, without any further aspects such as their
real existence, or their value being taken into account." 3. The observer thus adopts "the attitude
of complete intellectual suspense or of abstention from judgement, regarding these controversial
topics."6

More recently we are informed that "one of the principal options in the study of religion in the
mid-twentieth century has been termed the 'phenomenology' of religion." This option is then
described as "a precise application to religion of the insights from the European philosophical
movement known as phenomenology, launched by Edmund Husserl."7