Denominational Switching
Switching Religious Denominations
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To scrutinize the history of religion in America is to observe a complex interplay of sociological factors inclusive of status, value, belief, and power. Since religious practice is often perceived against a grid of subjective interest or biased condemnation, it is difficult to formulate a balanced appraisal of its variant expressions. The goal of rendering a fair appraisal of diverse religious practice is furthered complicated when the aim is to analyze why individuals switch from one distinctive faith to another. For the purposes of this study, the social phenomenon of switching one's denominational loyalty will be analyzed against a backdrop of cycles of religious fervor observable in American history (Finke 87). Studies which have analyzed the formation, evolution and disintegration of religious sects will be highlighted as an inroad to the examination of variant religions' vitality and charismatic leverage. Sociologists have noted the observable reality that piety and religious fervor seems to coincide with hardship. It appears that in periods of pervasive economic hardship, more individuals experience a crisis of faith and turn towards God. Yet contemporary theologians suggest that an intensified experience of anguish does not account for that hefty percentage of individuals who turn to religion as a means of searching for meaning in their lives (Marty, 1986, 2). Spirituality, historically and existentially, connects itself to the
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ic process of moving away from this paradigmatic experience of religious isolation. However, this religious coming-out process would seem to be most characteristic of the "seeker convert" who desires to move away from some spiritual experience of the "void" or a life's "spiritual lack of meaning" (Hoge, 1981, 30).
In studying Converts, Dropouts, and Returnees in the Catholic Church, Hoge determined that the majority of converts are young adults (Hoge, 1981, 30). Three factors seem to account for the majority of convert decisions. First, there exists a concern for the religious training of children. Second, desire to be of the same faith as the potential marriage partner accounts for another significant subgroup. Third, individuals who are experiencing a void or spiritual lack of meaning may choose to convert. Fourth, individuals who are emotionally depressed may seek to switch their denominational affiliation in an attempt to buoy both their mental and spiritual states (Hoge, 1981, 30). Hoge's observation is that converts vary widely. Individuals who switch denominational faiths have a wide spectrum of reasons and motivations for doing so. "For some converting from one denomination is seen almost like switching brands of
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Approximate Word count = 2777
Approximate Pages = 11 (250 words per page)
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