1986
DOI: 10.1093/jts/37.1.3
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Paul and Augustine: Conversion Narratives, Orthodox Traditions, and the Retrospective Self

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Cited by 154 publications
(16 citation statements)
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“…Linking conversion and apostasy as contrary aspects of one conceptual phenomenon, he calls the latter "the keystone of the pathology of conversion" (Morrison 1992: 91), and sees the text as a window not into the "mentality" of the convert but into that of the author who depicted him or the public that imagined him. The narrative approach, shifting from the history of the experience of entering or leaving religion to that of understanding these processes through stories, has been developed in numerous subsequent publications over the last twenty-five years (for example Fredriksen 1986;Deweese 1994;Hindmarsh 2005;Schmitt 2010;Hindmarsh 2014;Szpiech 2013). Similarly, a few studies (Barbour 1994;Viswanathan 1998) have explicitly treated leaving religion (apart from conversion) on the basis of narrative and discourse analysis.…”
Section: Methodological Perspectives and Turning Pointsmentioning
confidence: 99%
“…Linking conversion and apostasy as contrary aspects of one conceptual phenomenon, he calls the latter "the keystone of the pathology of conversion" (Morrison 1992: 91), and sees the text as a window not into the "mentality" of the convert but into that of the author who depicted him or the public that imagined him. The narrative approach, shifting from the history of the experience of entering or leaving religion to that of understanding these processes through stories, has been developed in numerous subsequent publications over the last twenty-five years (for example Fredriksen 1986;Deweese 1994;Hindmarsh 2005;Schmitt 2010;Hindmarsh 2014;Szpiech 2013). Similarly, a few studies (Barbour 1994;Viswanathan 1998) have explicitly treated leaving religion (apart from conversion) on the basis of narrative and discourse analysis.…”
Section: Methodological Perspectives and Turning Pointsmentioning
confidence: 99%
“…Regnerus and Uecker (2006) speak of four kinds of religious or spiritual transformations in adolescence: (1) intensified devotion within the same religious structure, (2) a shift from no religious commitment to a devout religious life, (3) change from one religion to another, (4) losing faith -a transformation in which religious commitments or behaviors are suddenly left behind, replaced by nothing in particular (Gooren 2010). Fredriksen (1986) suggests that reflection on religious conversion begins with a retrospective glance: How did I get here? And it is by construction of a narrative account that the self is able to unify his past and present: "I'll tell you how I got here, it was like this [...]" (Ricoeur 1979: 123).…”
Section: Adolescent Identity: Formed Through Narrativesmentioning
confidence: 99%
“…It reflected his present situation and the past was interpreted in terms of what he wanted to show. 106 Nor was he ignorant of storytelling skills, sacramental confession being an important preparation for him to tell his misdeeds. 107 Besides, he could have been tipped off what to tell the court.…”
Section: Suspected Of Heresymentioning
confidence: 99%