Change of Heart: A Test of Some Widely Held Theories About Religious Conversion

Abstract

Lacking in almost ,a11 studies, however, is any careful effort to use relevant control groups to disprove the contentions being put forward. It is a logical fallacy to argue, for example, thak psycholigical stress .accounts for religious conversion when you can only show that a high proportion of converts are under stress. Perhaps a high proportion of all persons (converts and non-converts alike) experience stress of this kind. Again, to show that converts come from religious homes means nothing unless you can showthat non-converts are less likely to do so.

Specifying the Relationship Between Social Ties and Activism

“…Interpersonal ties-Knowing someone who is already involved in social movement activity is one of the strongest predictors of recruitment into the membership (Briet et al 1987;Gerlach and Hine 1970;Heirich 1977;McAdam 1986;Orum 1972;Snow 1976;Snow et al 1980;Von Eschen, Kirk, and Pinard 1971;Zurcher and Kirkpatrick 1976;Bolton 1972). Strong or dense interpersonal networks encourage the extension of an invitation to participate and they ease the uncertainty of mobilization.…”

Catholic and Charismatic: A Study in Personality Theory within Catholic Congregations

“…For example, Heirich [7], Halama and Halamová [8] and Siekierski [9] explored the process of religious conversion within Catholic Charismatic Renewal. Halama and Halamová analysed 30 conversion experiences published by Catholic Charismatic Renewal in Bratislava, Slovakia, between 1999 and 2002.…”

Changes in the Religion of the Nepalese of Manipur: Conversion and Acculturation

“…Religious conversion implies accepting a set of beliefs and practices which is quite different from the system of truth and religious commitment previously experienced (Heirich 1977). In other words, conversion is change of religion from one faith to another with corresponding change in beliefs, values, attitude, motivation, character and morality.…”