 Commentators on religious experience disagree on the significance of phenomenological considerations. Is there a phenomenology that is distinctive of religious experience? And if there is, do we have a reliable vocabulary to describe it? Is there a phenomenology of mystical experience which crosses faith boundaries? Or are such experiences saturated with tradition-specific doctrinal assumptions? Are reports of religious experiences in central cases best read as doctrine-inspired interpretations of the subjective character of the experience, rather than as accounts of their phenomenology? And does the affective phenomenology of religious experience do any epistemic work? Let’s consider some of these issues.