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The contemporary paradigm of conversion views the conversion process as a highly intellectual, well thought out gradual process. This contemporary model is a contrast to the classic model, and gradual conversion has been identified by Strickland [7] as a contrast to sudden conversion. Scobie [1] terms it an "unconscious conversion". Typically ...
Psychology of religion consists of the application of psychological methods and ... Another hypothesis relating attachment style to the conversion experience is the ...
Conversion to Judaism is the religious conversion of non-Jews to become members of the Jewish religion and Jewish ethnoreligious community. [27] The procedure and requirements for conversion depend on the sponsoring denomination. A conversion in accordance with the process of a denomination is not a guarantee of recognition by another ...
While conversion is the most studied aspect of religion by psychologists of religion, there is little empirical data on the topic, and little change in method since William James' classic Varieties of Religious Experience in 1902. [41] James Scroggs and William Douglas have written on seven current concerns in the psychology of conversion ...
As part of this development, the psychology of religion emerged as a new approach to studying religious experience, with the US being the major centre of research in this field. [3] A few years earlier Edwin Diller Starbuck had written a book entitled Psychology of Religion which James had written a preface to.
Extrinsic religious orientation is a method of using religion to achieve non-religious goals, essentially viewing religion as a means to an end. [4] It is used by people who go to religious gatherings and claim certain religious ideologies to establish or maintain social networks while minimally adhering to the teachings of the religion.
Beit-Hallahmi is the author of Psychoanalysis and Religion: A Bibliography, and co-author of The Social Psychology of Religion; he edited Research in Religious Behavior. [101] He has published scholarship analyzing practices within standards of researching new religious movements. [102] Steve Eichel: 1954– Psychology
Paloutzian suggests that "spiritual transformation constitutes a change in the meaning system that a person holds as a basis for self-definition, the interpretation of life, and overarching purposes and ultimate concerns" (p. 334). [5] One school of thought emphasises the importance of "rigorous self-discipline" in spiritual transformation. [6]