The differences between spiritual transformation and conversion can be made by giving the distinction between spirituality and religion that now dominates much of the scientific study of religion. Psychologists define conversion as a radical transformation of self and these definitions emphasize intrapersonal processes. Spiritual transformation is expressed in nonconventional religious language and often in opposition to religious institutions from the individual has converted. The concept of deconversion careers makes clear that from some converts, a variety of conversion experiences can be expected. This specially characterizes converters to a new religious movement, the majority of whom can be expected to leave within a few years. Deconversion The term context is broad and vague enough to incorporate historical, social, cultural and interpersonal situations that make conversion and transformation possible. The effort to dichotomize theories of conversion /transformation often focus on whether or not precipitating event can be identified, and if so, within what time frame they operate. It has been seen how proponent of sudden conversions often cite crises or emotional events as the turning point, however it has been noted that crises vary in length, scope, and duration. The classification of conversion motifs is helpful into directing research into factors in the conversion process that have been long ignored and among these interpersonal relationships between the potential convert and the advocate. The advocate is often a friend who initiates and sustains the potential convert in the group. Sometimes simple factors such as marriage convert one partner. It is not likely that conversion as a process can be identified in temporal terms as having been completed once for all. After conversion, commitment and participation can be expected to vary. Is not uncommon for convert to a new religious movement to follow conversion career, joining and leaving a variety of religious groups over
Nissimi, Hilda . "Religious Conversion, Covert Defiance and Social Identity: A Comparative View." Numen, 2004: 367-406.
This is particularly traumatic for ex-members because many religions who practice shunning are close-knit groups that keep outside influences at arm’s length. Another reason why it is hard for members to break with these repressive religions is because many encourage their parishioners to receive only minimal education.... ... middle of paper ... ... New found isolation often exacerbates the loss that a person experiences.
Faith plays a pivotal role in our construction of religion. The work of Dr. Sharon Parks analyzes faith development throughout one’s life span but pays special attention to emerging adulthood. Dr. Parks has an extensive academic career which incorporates her attendance of Princeton University’s theological seminary. As well as her attendance of Harvard University’s divinity school where she obtained her doctorate. Through her extensive research in areas such as “developmental psychology, religion, theology, leadership and ethics” (Service Resources, 2014) Parks is able to focus her work on faith development. Her work is influenced by theorists such as Erickson, Piaget, Perry and Levinson but primarily it is based off of Fowlers work in faith development. Her background in teaching and counseling has allowed her close access to seeing students during this important portion of their lives.
Another example was the individualization of spirituality that came with the various denominations of Christianity, forced by missionaries. Traditionally, their spirituality was community driven in relation with not only humans but with all “relatives,” such as mountains, rivers, animals, etc. While this example has religious implications as well, it also illustrates the cultural shift from community focused to individual salvific gain which takes away from the connection with
In his “Versions of Deconversion” Barbour (1994), claims that deconversion is characterised by four factors which are intellectual doubt, moral criticism, emotional suffering and disaffiliation. Furthermore, Steib (2009) holds that every exit from a religion is a form of crisis for the individual and the end results in social and psychological change. Often, deconversion is an involuntary process. According to Hunsberger (2000), the process of becoming an apostate is “strongly intellectual and rational, and seems to result from a slow, careful search for meaning and purpose”, ending in “a dramatic transformation of self in becoming one’s own person’” (p.245.). They reported that they felt compelled to deconvert due to intellectual
Religion is not just a collaboration of spiritual ideas and writings from ancient books. Religion has become more than just that within our modern society. Some have went as far as to say that religion is the ultimate drive; that guides our human emotions, our actions, and even to some our very own existence. Though religion can be considered a broad topic, there are rooted ideas and concepts that almost all spiritual beliefs entail. Any person with some religious drive will ultimately face their own inner resistance at one point or another, and will be forced to overcome the profane world in which they live to understand the more spiritual and sacred life they choose to lead. These revelations within ones spiritual journey allow personal transformations to occur; resulting in greater religious understandings within their own lives.
Marc Galanter, M.D., Richard Rabkin, M.D., Judith Rabkin, PH.D., and Alexander Deutsch, M. D. (1979). The “Moonies”: A psychological Study of Conversion and Membership in a Contemporary Religious Sect. American Journal of Psychiatry, 136(2).
There were a lot of things surrounding transformation. Mary Rowlandson a colonial women taken during the attack by the Native American and was held for 11 weeks. She found comfort in the Bible while she held captive and I got the understanding that her giving heart encouraged her. Although she was held captive she still held on to her faith in God that she would return safely. From what I understood Mary Rowlandson became unsure of her morals. Rowlandson realized that the capacity
The sociological studies on cults and those who join them have found “that many of the converts are young people, often without strong family ties, who are unsuccessful in dealing with life’s problems and are seeking instant solutions supplied by others” (U.S. News and World Report 23).
With that said, the time has come at OGBC to manage the inevitable transition of welcoming a new pastor. The researcher is an associate minister at OGBC and recognized the need for developing a transition plan to help her church to transition well. Transition is the process of letting go of the ways things used to be and then holding on of the way they subsequently become. William Bridges identifies a place in between the transition process called the “neutral zone”. Bridges suggests that while in the neutral zone people resist the transition because it takes longer (often much longer) than change, and it leaves us in this zone while a replacement reality and a new reality is gradually being formed. The researcher’s church was in the neutral zone for three years until they finally selected a new pastor. The time has come for OGBC to let go of the way things used to be and take hold of the way things have become and then move forward with their new pastor embracing the process for a healthy pastoral transition. Transition is the way that we all come to terms with change. The pastoral transition process does not have to be chaotic thus, this project is develop in the anticipation to make the way smoother for
The conversion experience deals with a transformation from an ‘old life’ to a ‘new’ one. This produces a change of conduct in the converts, who now consciously try not to return to their ‘old life’ represented by their pre-conversion years (Adeboye, 2003 ; 2004).
Just as the author states for a church to develop new thinking and a new approach they have to be taught through interaction and experience. If their experience is not a favorable one and there is not a general spiritual and human consensus then the leader applying transformative theories to further develop and improve the church must reassess. Ultimately because humanism is involved in this process church leaders must also be resolved to the fact that not everyone 's perception will be the same, and therefore makes the transformative learning process a very arduous tool of
In addition to the individual level, religious identity (achieved identity) for understanding consumer behavior becoming more and more attention has been paid. It in relation to religious communities which is personal belongs. Currently, the vast majority of the world 's religions are held for consumption a critical attitude, born of greed in their opposition to consumption, waste, and self-indulgent hedonism (Ross, S A. 1991)Since the 21st century, in-depth development of economic globalization and multinational companies, not only provides to the worlds economy a huge boost, but also brought to the worlds economy many uncertainties. In response to these changing marketing environment, many scholars began to try from a cultural perspective
Some sociologists claim that what changes primarily is the social system and religious change is an effect of the change in the former. It is not religion but, to a larger extent, the economy that is supposed to legitimize reality. From this perspective it is the social system that changes and this change in relation to religion means secularization, which generally speaking means the diminishing impact of religion on social life at various levels, degrees and intensities. Theories such as Luckmann’s privatization thesis or Hervieu-Le´ger’s emotional theory of religion may be categorized as giving priority to changes within the individual. The fundamental thought is that in contemporary society it is primarily the individual who changes. It is the individual that seeks direct contact with the sacral sphere, is driven by emotion, feeling, a personal and individualized need. The third current of theoretical solutions to the question of what predominates in modern and post-modern changes is the one that points to religion itself as the sphere of these changes. It is neither the society nor the individual, but rather religion that is pushed to the forefront of the phenomenon. Religion in confrontation with modernity takes on new forms which function well in the modern
However, the Roman Catholic Church sought to seek out the reason why many individuals were leaving the Ch...