 When James says that the religious emotions are just like all other emotions in being “made up of a feeling plus a specific sort of object,” the specific sort of object is just the situational object specified in propositional terms such as the examples in this article have illustrated. But the peculiarity of the Jamesian theory comes in the reference to “a feeling.” The feeling he refers to (1884) is a bodily sensation, which he takes to be the element that makes the mental state into an emotion, and is a “quaking of the human breast,” an “organic thrill,” or the like. This account of affect seems to many to fail to capture the meaning that the object has for the subject – meaning that is conveyed through the emotion. Schleiermacher, with his talk of feeling dependent, and Otto, with his talk of awesome mystery, are closer to capturing the kind of affect in question. A sensation of quaking or a contraction of the gut are not the same kind of thing as the sense that the sufferer before one is a brother for whom Christ died, or that one’s sins are an intolerable burden. There may indeed be organic thrill or quaking, but if so, such sensations are incorporated into a perception of personal meaning wrought by the subject’s caring about the object.