How is Well‐Being Related to Membership in New Religious Movements? An Application of Person–Environment Fit Theory

Namini, Sussan; Appel, Claudia; Jürgensen, Ralph; Murken, Sebastian

doi:10.1111/j.1464-0597.2009.00377.x

Cited by 10 publications

(5 citation statements)

References 27 publications

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“…Community integration. To measure integration, we utilized the Religious Community Integration scale (Namini, Appel, Jurgensen, & Murken, 2010). It contains five items, such as "Feeling welcome and integrated in the religious community" and "Being able to successfully integrate one's abilities into the religious community and its practices," which are scored on a 5-point scale ranging from "not at all" (1) to "very much" (5).…”

Section: Methodsmentioning

confidence: 99%

Family functioning among returnees to Orthodox Judaism in Israel.

Kor¹,

Mikulincer²,

Pirutinsky³

2012

Journal of Family Psychology

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The role of religious conversion in marriages and family functioning has been little explored. The current study examined family functioning and parenting stress among returnees to Orthodox Judaism with adolescent children. Possible explanatory factors for difficulties, such as attachment insecurity, religious discord in families, and poor community integration, were also explored. Randomly selected samples of returnee and nonreturnee Orthodox Jews with adolescent children (N = 1632) completed measures of attachment, community integration, marital functioning, and parenting stress. Results indicate that returnees report greater family disengagement (lack of warmth), family chaos (lack of control), and parenting stress. They also reported higher religious discord, higher attachment insecurity, and poorer community integration, which all correlated with higher parenting stress, family disengagement (lack of warmth), and family chaos (lack of control). Moreover, differences between returnees and nonreturnees on family functioning and parenting stress were largely mediated by differences in the explanatory factors. These results substantiate previous anecdotal reports and suggest possible avenues for intervention among Orthodox returnees with family difficulties. They also support the relevance of religious factors in family functioning.

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Section: Methodsmentioning

confidence: 99%

Family functioning among returnees to Orthodox Judaism in Israel.

Kor¹,

Mikulincer²,

Pirutinsky³

2012

Journal of Family Psychology

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“…Another study (Pargament, Johnson, Echemendia, & Silverman, 1985) showed a positive correlation between members' tolerance for ambiguity and satisfaction with aspects of the congregation, for churches that were autonomous and open to 8 CHRISTIAN CONVERSION different views, but a negative correlation for churches that were less open and autonomous. Namini, Appel, Jürgensen, and Murken (2010) showed that the fit between the adherents' psychological need and the religious groups' supply was related to satisfaction with the religious affiliation and low depression.…”

Section: Psychological Antecedents Of Religious Conversionmentioning

confidence: 99%

In search of the psychological antecedents and consequences of Christian conversion: A three-year prospective study.

Hui¹,

Cheung²,

Lam³

et al. 2017

Psychology of Religion and Spirituality

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Religious conversion is often an overwhelming experience. Although self-reports by some converts about life before and after conversion often contain vivid descriptions of the type and extent of changes, few rigorous empirical studies have documented them. This three-year longitudinal prospective study aimed to understand the precursors of conversion, and whether this event would result in psychological changes. A logistic regression on 455 non-Christian Chinese (of whom 46 later became Christian converts) showed that neither baseline personality, personal values, social axioms, psychological symptoms predicted whether one would be converted during the next three years. However, people who thought that there is one and only one true religion were more likely than others to be converted. We further formed a matched sample of 92 individuals who had been Christians throughout the study, and a matched sample of 92 non-believers who remained so throughout the study. Comparison between measures taken at the baseline and end of the study period showed that converted people were transformed not in personality but in symptoms of stress and anxiety, as well as several personal values.

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“…The theory of P-E Fit is consistent with psychological and behavioral studies on new employees (Namini et al, 2010). Moreover, scholars categorized P-E Fit in various manners; for example, Judge and Ferris (1992) and Kristof-Brown (1996) proposed P-O Fit, P-G Fit, P-V Fit, and P-J Fit.…”

Section: Person-environment Fit (P-e Fit)mentioning

confidence: 61%