Conversion to Christianity: Difference between revisions

Revision as of 05:56, 19 June 2025

Revision as of 06:26, 8 July 2025

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Trauma and existential crisis can lead to conversion. For the already converted, trauma is also often associated with "beneficial changes in self-perception, relationships, and philosophy of life, and positive changes in the realm of existential, spiritual, or religious matters" according to a study by psychologists Rosemary de Castella and Janette Simmonds.{{sfn|Tedeschi|Park|Calhoun|1998|p=13}}{{sfn|de Castella|Simmonds|2012|loc=abstract}}{{pb}}

A 2011 study indicates conversion can take either an inward form, wherein religion becomes the primary guiding principle and goal of the convert's life, or it can take an outward form where religion mostly serves other purposes, such as political or economic goals, which are more important to that individual than religion. For those who experience inward conversion, lower levels of depression, anxiety and stress are associated, while higher levels are associated with those who practice outward conversion only.{{sfn|Bazmi|Khalil|2011|loc=abstract}}

# ''Age''. Scroggs and Douglas say that early writers on the psychology of conversion were unanimous in regarding adolescence as the most probable age for conversion.{{sfn|Scroggs|Douglas|1967|p=210}}{{blockquote|In surveys of three churches, psychologist Robert Ferm found the average ageages of conversion to be 43, 46, and 41 years respectively. (Ferm, Robert, The Psychology of Christian Conversion. Westwood, N. J., Fleming Revell, I959, p. 218.) Converts made by Graham's first British campaign averaged in their middle twenties.{{sfn|Scroggs|Douglas|1967|p=211}} Jung emphasized mid to late thirties... Hiltner writes that conversion "is most important, most likely, and most cultivatable in the thirties, rather than being regarded primarily as an adolescent phenomenon".{{sfn|Scroggs|Douglas|1967|p=211}}}} Accordingly Ferm writes that, "It is probably fair to conclude from Erikson's theories that both the identity crisis in adolescence and the integrity crisis in the middle years constitute ripe moments for conversion".{{sfn|Scroggs|Douglas|1967|p=211}}

# ''Conscious or unconscious''. Exactly how much of the conversion experience is brought on by conscious control, and how much by unconscious factors behind or even beyond an individual, is also a matter of debate.{{sfn|Scroggs|Douglas|1967|p=211}} Forces beyond conscious control are cited by the majority of converts. Scriggs and Douglas wrote that "most psychologists agree the role of unconscious factors is extensive and often decisive in conversion, and that a long period of subconscious incubation precedes sudden conversions".{{sfn|Scroggs|Douglas|1967|p=211}} Allport, Maslow, Rogers, and others stress the role of conscious decision.{{sfn|Scroggs|Douglas|1967|pp=211-212}}

# ''Science-versus-religion''. Psychologists as social scientists tend to operate according to a nothing-but reductionism. Conversion must be described as a natural process. Theologians and others who accept the possibility of the supernatural, have tended to take a something-more, hands-off-the-sacred-preserve approach to studying conversion.{{sfn|Scroggs|Douglas|1967|p=213}} Different worldviews can bias interpretations. Scroggs and Douglas write that "No solution to this very difficult problem appears in the immediate purview", but they do suggest that acknowledging bias and incorporating both views in "not only interdisciplinary but interbias research is necessary".{{sfn|Scroggs|Douglas|1967|pp=213, 215}}

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The mode of baptism often depends on the denomination one enters, and in some cases, personal choice. Many Anglicans and Lutherans baptize by affusion. Presbyterians and Congregationalists accept baptism by pouring or sprinkling. Steven W. Lemke writes that the Presbyterian [[Westminster Confession]] says, "Dipping of the person into the water is not necessary".{{sfn|Lemke|2008|p=31}} Many Evangelical Protestant churches, such as Baptists, believe that only full immersion baptism is valid. The Second London and Philadelphia confessions of the Baptists affirm that "immersion, or dipping of the person in water, is necessary". Baptism by immersion is again affirmed in Article 7 of the BF&M [Baptist Faith and Message]".{{sfn|Lemke|2008|p=31}} Others, like Methodists, may conduct all three forms of baptism.{{sfn|Jagger|1971|p=407}} Yet others, like [[Quakers]], do not practice water baptism, believing that Jesus baptizes his followers in the Spirit while John baptized his followers in water.<ref>https://digitalcommons.georgefox.edu/cgi/viewcontent.cgi?httpsredir=1&article=1016&context=ccs {{Bare URL inline|date=August 2024}}</ref>

===Denominational switching===

Switching from one Christian denomination, such as Presbyterianism, to another Christian denomination, such as Catholicism, has not generally been seen by researchers as conversion to Christianity. Mark C. Suchman says this is because most sociologists and other scientists have defined conversion as "radical personal change, particularly change involving a shift in one's sense of 'root reality'."{{sfn|Suchman|1992|p=S15}} However, in Suchman's view, this produces a form of 'selection bias' within the research.{{sfn|Suchman|1992|p=S16}} He writes that the study of "everyday" religious mobility is not a substitute for analyses of "true conversion," but the denominational switching that he refers to as "religious mobility" can be seen as an aspect of conversion.{{sfn|Suchman|1992|pp=S16-S17}}

Suchman describes six types, or causes, of "religious mobility" as a supplement and complement to the more traditionally limited concept of conversion.{{sfn|Suchman|1992|pp=S17-S18}} He draws on theories from the sociology of deviance where there is some recognition that "a change of religious affiliation generally represents a break with previous norms and a severing of social commitments—even when it does not involve a radical personality realignment".{{sfn|Suchman|1992|p=S18}}

Theories of deviance define what can be considered as the variables and determinants involved and what kind of mobility can be seen as random.{{sfn|Suchman|1992|pp=S18-S19}} "Strain theory" argues that those who are unhappy in their religious affiliation will generally "engage in deviance" from that group.{{sfn|Suchman|1992|pp=S19-S20}} Those who are not well integrated in their religious social group, those who become enmeshed in social relations outside the group with participants in deviant cultures, and those whose ethnicity and traditional background differs from their current affiliation are candidates for switching.{{sfn|Suchman|1992|pp=S20-S21}} Intermarriage, with partners of different religions and/or denominations, is also associated with religious switching.{{sfn|Suchman|1992|p=S21}}

=== Confirmation ===

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Theologian Knut Alfsvåg writes that [[confirmation]] was first introduced by Pope Innocent I in the 5th century as part of the unified sacrament of baptism, chrismation (confirmation) and first communion that was commonly accepted by the 12th century. It was formally designated a sacrament in 1274 by the Council of Lyon.{{sfn|Alfsvåg|2022|pp=1, 6}}{{sfn|Warnke|1971|p=n/a}} Baptism, along with the declaration and instruction involved in confirmation, and the Eucharist, have remained the essential elements of initiation in all Christian communities, however, Alfsvåg writes that confirmation has differing status in different denominations.{{sfn|Alfsvåg|2022|p=1}}

[[File:(1918) Cape Mount, Confirmation Class.jpg|thumb|Confirmation class of 1918 at Cape Mount|alt=photo from 1918 of African children all dressed in white for confirmation at Cape Mount]]

Some see baptism, confirmation, and communion as elements of a unified sacrament through which one becomes a Christian and part of the church.{{sfn|Alfsvåg|2022|p=1}} Also known as [[Chrismation]] by eastern Christians, under some circumstances, confirmation may be administered immediately after baptism. When an adult decides to convert to the Catholic or Orthodox Church, they become a "catechumen" and attend classes to learn what conversion means and requires. Once classes are completed and the candidate is baptized, adults can then be confirmed immediately following baptism. A clergy member will anoint their forehead, (or in the case of Byzantine Christians, the forehead, eyes, nostrils, mouth, ears, breast, hands, and feet), with the ''chrisma'' (oil) calling upon the [[Holy Spirit in Christianity|Holy Spirit]] to seal the convert with the gifts of the Spirit.{{sfn|Cabasilas|p=n/a|ps=: "Holy Baptism is the first of seven Sacraments in the Orthodox Christian Church. Together with the Sacrament of Holy Chrism (anointing with oil) it joins the candidate to the Mystical Body of Christ, the Church."}}

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The practice of confirmation was criticized during the Reformation by those who do not consider confirmation a condition for conversion to Christianity or being a fully accepted member of the church.{{sfn|Alfsvåg|2022|pp=1, 7}} Luther saw confirmation as "a churchly rite or sacramental ceremony", but for Luther, it was baptism that was necessary and not confirmation.{{sfn|Warnke|1971|p=n/a}} John Wesley removed the rite altogether leaving Methodism with no rite of confirmation from 1785 to 1965.{{sfn|McAlilly|2019|p=iv}} These see confirmation as a combination of intercessory prayer and as a graduation ceremony after the period of instruction.{{sfn|Alfsvåg|2022|p=1}}

===Denominational switching===

SwitchingTransferring from one Christian denomination, such as Presbyterianism, to another Christian denomination, such as Catholicism, has not generally been seen by researchers as conversion to Christianity. Mark C. Suchman says this is because most sociologists and other scientists have defined conversion as "radical personal change, particularly change involving a shift in one's sense of 'root reality'."{{sfn|Suchman|1992|p=S15}} However, in Suchman's view, this produces a form of 'selection bias' within the research.{{sfn|Suchman|1992|p=S16}} He writes that the study of "everyday" religious mobility is not a substitute for analyses of "true conversion,", but the denominational switching that he refers to as "religious mobility" can be seen as an aspect of conversion.{{sfn|Suchman|1992|pp=S16-S17}}

Suchman describes six types, or causes, of "religious mobility" as a supplement and complement to the more traditionally limited concept of conversion.{{sfn|Suchman|1992|pp=S17-S18}} He draws on theories from the sociology of deviance where there is some recognition that "a change of religious affiliation generally represents a break with previous norms and a severing of social commitments—even when it does not involve a radical personality realignment".{{sfn|Suchman|1992|p=S18}}

Theories of deviance define what can be considered as the variables and determinants involved and what kind of mobility can be seen as random.{{sfn|Suchman|1992|pp=S18-S19}} "Strain theory" argues that those who are unhappy in their religious affiliation will generally "engage in deviance" from that group.{{sfn|Suchman|1992|pp=S19-S20}} Those who are not well integrated in their religious social group, those who become enmeshed in social relations outside the group with participants in deviant cultures, and those whose ethnicity and traditional background differs from their current affiliation are candidates for switching.{{sfn|Suchman|1992|pp=S20-S21}} Intermarriage, with partnersa partner of different religionsreligion and/or denominations,denomination is also associated with religious switching.{{sfn|Suchman|1992|p=S21}}

In the Catholic Church, the [[Second Vatican Council]] ordered a new [[reception into the full communion of the Catholic Church|rite of reception into the church]] be drafted, which recognised the step of admission being taken by people "who have already been validly baptized".<ref>Second Vatican Council, [https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html ''Sacrosanctum Concilium''], paragraph 69, published on 4 December 1963, accessed on 8 July 2025</ref>

==See also==