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Religious conversion

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The Conversion of Saint Paul, a 1600 painting by Italian artist Caravaggio (1571–1610)
Part of a series on
Religious conversion

Types
Active conversion
Secondary conversion
Marital conversion
Forced conversion
Deathbed conversion

Related concepts
Apostasy
Assimilation

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Religious conversion is the adoption of a set of beliefs identified with one particular religious denomination to the exclusion of others. Thus "religious conversion" would describe the abandoning of adherence to one denomination and affiliating with another. This might be from one to another denomination within the same religion, for example, Christian Baptist to Methodist or Catholic,[1] Muslim Shi'a to Sunni.[2] In some cases, religious conversion "marks a transformation of religious identity and is symbolized by special rituals".[3]
People convert to a different religion for various reasons, including: active conversion by free choice due to a change in beliefs,[4] secondary conversion, deathbed conversion, conversion for convenience and marital conversion, and forced conversion such as conversion by violence or charity.[clarification needed]
Conversion or reaffiliation for convenience is an insincere act, sometimes for relatively trivial reasons such as a parent converting to enable a child to be admitted to a good school associated with a religion, or a person adopting a religion more in keeping with the social class he or she aspires to.[5] When people marry one spouse may convert to the religion of the other.
Forced conversion is adoption of a different religion under duress. The convert may secretly retain the previous beliefs and continue, covertly, with the practices of the original religion, while outwardly maintaining the forms of the new religion. Over generations a family forced against their will to convert may wholeheartedly adopt the new religion.
Proselytism is the act of attempting to convert by persuasion another individual from a different religion or belief system. (See proselyte).
Apostate is a term used by members of a religion or denomination to refer to someone who has left that religion or denomination.


Contents  [hide]
1 Abrahamic religions 1.1 Judaism 1.1.1 Procedure
1.1.2 History
1.2 Christianity 1.2.1 Baptism
1.2.2 Accepting Christ and renouncing sin
1.2.3 Responsibilities
1.2.4 Reaffiliation
1.2.5 Comparison between Protestants
1.3 Mormonism
1.4 Islam
1.5 Bahá'í Faith
2 Indian religions 2.1 Hinduism
2.2 Sikhism
2.3 Jainism
2.4 Buddhism
3 Other religions and sects
4 International law
5 See also
6 References
7 Further reading
8 External links

Abrahamic religions[edit]
Judaism[edit]


 This section possibly contains original research. Please improve it by verifying the claims made and adding inline citations. Statements consisting only of original research should be removed. (September 2007)


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Main article: Conversion to Judaism
Procedure[edit]
Jewish law has a number of requirements of potential converts. They should desire conversion to Judaism for its own sake, and for no other motives. A male convert needs to undergo a ritual circumcision conducted according to Jewish law (if already circumcised, a needle is used to draw a symbolic drop of blood while the appropriate blessings are said), and there has to be a commitment to observe Jewish law. A convert must join the Jewish community, and reject the previous theology he or she had prior to the conversion. Ritual immersion in a small pool of water known as a mikvah is required.
History[edit]
Main article: List of converts to Judaism
In Hellenistic and Roman times, some Pharisees were eager proselytizers, and had at least some success throughout the empire.
Some Jews are also descended from converts to Judaism outside the Mediterranean world. It is known that some Khazars, Edomites, and Ethiopians, as well as many Arabs, particularly in Yemen. The word "proselyte" originally meant a Greek who had converted to Judaism. As late as the 6th century the Eastern Roman empire and Caliph Umar ibn Khattab were issuing decrees against conversion to Judaism, implying that this was still occurring.[6]
Christianity[edit]
Main articles: Conversion to Christianity, Christianization and List of converts to Christianity
Conversion to Christianity is the religious conversion of a previously non-Christian person to some form of Christianity. The exact requirements vary between different churches and denominations. The process of converting to Catholicism involves religious education followed by initial participation in the sacraments. In general, conversion to Christian Faith primarily involves repentance for sin and a decision to live a life that is holy and acceptable to God through faith in the atoning death and resurrection of Jesus Christ. All of this is essentially done through a voluntary exercise of the will of the individual concerned. True conversion to Christianity is thus a personal, internal matter and can never be forced. Converts are almost always expected to be baptized.
Christians consider that conversion requires internalization of the new belief system. It implies a new reference point for the convert's self-identity, and is a matter of belief and social structure—of both faith and affiliation.[7] This typically entails the sincere avowal of a new belief system, but may also present itself in other ways, such as adoption into an identity group or spiritual lineage.
Baptism[edit]
Main article: Baptism
Catholics, and Orthodox denominations encourage infant baptism before children are aware of their status. In Roman Catholicism and certain high church forms of Protestantism, baptized children are expected to participate in confirmation classes as pre-teens. In Eastern Orthodoxy, the equivalent of confirmation, chrismation, is administered to all converts, adult and infant alike, immediately after baptism.
Methods of baptism include immersion, sprinkling (aspersion) and pouring (affusion).[8] Baptism received by adults or younger people who have reached the age of accountability where they can make a personal religious decision is referred to as believer's baptism among conservative or evangelical Protestant groups. It is intended as a public statement of a person's prior decision to become a Christian.[9] Some Christian groups such as Catholics, Churches of Christ, and Christadelphians believe baptism is essential to salvation.
Accepting Christ and renouncing sin[edit]



 The Augsburg Confession divides repentance into two parts: "One is contrition, that is, terrors smiting the conscience through the knowledge of sin; the other is faith, which is born of the Gospel, or of absolution, and believes that for Christ's sake, sins are forgiven, comforts the conscience, and delivers it from terrors."[10]
“Conversion” derives from the Latin conversiōn-em, literally meaning “turning round” and figuratively meaning a “change in character”.[11] “Change of heart”, “metanoia”, and “regeneration” are among the synonyms for conversion.[12] Conversion is, therefore, more than a mere change in religious identity, but a change in nature (regeneration), evidenced by a change in values. Jesus demands "metánoia (conversion)" to become a good tree that bears good fruit (Matthew 7:17–18, [Luke 6:43]).[13]
According to Christianity, a convert renounces sin as worthless and treasures instead the supreme worth of Christ in Jesus' sacrificial death and resurrection.[14] Christian conversion is a “deeply personal” matter. It entails changes in thinking, priorities and commitments: “a whole new direction in one's life”.[15]
Because conversion is a change in values that embraces God and rejects sin, it includes a personal commitment to a life of holiness as described by Paul of Tarsus and exemplified by Jesus. In some Protestant traditions, this is called "accepting Christ as one's Savior and following him as Lord."[16] In another variation, the 1910 Catholic Dictionary defines "conversion" as "One who turns or changes from a state of sin to repentance, from a lax to a more earnest and serious way of life, from unbelief to faith, from heresy to the true faith."[17] The Eastern Orthodox understanding of conversion is illustrated in the rite of baptism, in which the convert faces west while publicly renouncing and symbolically spitting upon Satan, and then turns to the east to worship Christ "as king and God".[18]
Responsibilities[edit]
In the New Testament, Jesus commanded his disciples in the Great Commission to "go and make disciples of all nations" ([Matthew 28:19], [Mark 16:15]). Evangelization—sharing the Gospel message or "Good News" in deed and word, is an expectation of Christians.[citation needed]
Reaffiliation[edit]
Transferring from one Christian denomination to another may consist of a relatively simple transfer of membership, especially if moving from one Trinitarian denomination to another, and if the person has received water baptism in the name of the Trinity. If not, then the person may be required to be baptized or rebaptized before acceptance by the new church. Some denominations, such as those in the Anabaptist tradition, require previously baptized Christians to be re-baptized. The Eastern Orthodox Church treats a transfer from another denomination of Christianity to Orthodoxy (conceived of as the one true Church) as a category of conversion and repentance, though re-baptism is not always required.
The process of conversion to Christianity varies somewhat among Christian denominations. Most Protestants believe in conversion by faith to attain salvation. According to this understanding, a person professes faith in Jesus Christ as God, their Lord and savior. Repentance for sin and a holy living are expected of those professing faith in Jesus Christ. While an individual may make such a decision privately, usually it entails being baptized and becoming a member of a denomination or church. In these traditions, a person is considered to become a Christian by publicly acknowledging the foundational Christian doctrines that Jesus Christ died, was buried, and was resurrected for the remission of sins.[citation needed]
Comparison between Protestants[edit]
This table summarizes three Protestant beliefs.

Topic
Calvinism
Lutheranism
Arminianism
Conversion Monergistic,[19] through the inner calling of the Holy Spirit, irresistible. Monergistic,[20] through the means of grace, resistible. Synergistic, resistible due to the common grace of free will.[21]
Mormonism[edit]
Main article: Baptism (Mormonism)



 Mormon baptism ceremony, circa the 1850s
Much of the theology of Mormon baptism was established during the early Latter Day Saint movement founded by Joseph Smith, Jr. According to this theology, baptism must be by immersion, for the remission of sins (meaning that through baptism, past sins are forgiven), and occurs after one has shown faith and repentance. Mormon baptism does not purport to remit any sins other than personal ones, as adherents do not believe in original sin. Mormon baptisms also occur only after an "age of accountability" which is defined as the age of eight years.[22] The theology thus rejects infant baptism.[23]
In addition, Mormon theology requires that baptism may only be performed with one who has been called and ordained by God with priesthood authority.[24] Because the churches of the Latter Day Saint movement operate under a lay priesthood, children raised in a Mormon family are usually baptized by a father or close male friend or family member who has achieved the office of priest, which in Mormonism is conferred upon worthy male members at least 16 years old.[25]
Baptism is seen as symbolic both of Jesus' death, burial and resurrection[26] and is also symbolic of the baptized individual putting off of the natural or sinful man and becoming spiritually reborn as a disciple of Jesus.
Membership into a Latter Day Saint church is granted only by baptism whether or not a person has been raised in the church. Latter Day Saint churches do not recognize baptisms of other faiths as valid because they believe baptisms must be performed under the church's unique authority. Thus, all who come into one of the Latter Day Saint faiths as converts are baptized, even if they have previously received baptism in another faith.
When performing a Baptism, Latter Day Saints say the following prayer before performing the ordinance:

Having been commissioned of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen[27]
Baptisms inside and outside the temples are usually done in a baptistry, although they can be performed in any body of water in which the person may be completely immersed. The person administering the baptism must recite the prayer exactly, and immerse every part, limb, hair and clothing of the person being baptized. If there are any mistakes, or if any part of the person being baptized is not fully immersed, the baptism must be redone. In addition to the baptizer, two priesthood holders witness the baptism to ensure that it is performed properly.[28]
Following baptism, Latter Day Saints receive the Gift of the Holy Ghost by the laying on of hands of a Melchizedek Priesthood holder.[28]
Islam[edit]


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Main category: Conversion to Islam



Ghazan was born and raised as a Christian, studied Buddhism, and converted to Islam upon accession to the throne.
Further information: Spread of Islam, Islamization, Al-Baqara 256, List of converts to Islam, Hanif, Islamic Missionary Activity and Apostasy in Islam
There are five pillars, or foundations, of Islam but the primary, and most important is to believe that there is only one God and creator, referred to as Allah (the word for the name of God in Arabic) and that the Islamic prophet, Muhammad, is His final messenger. A person is considered to have converted to Islam from the moment he or she sincerely makes this declaration of faith, called the shahadah.[29][30]
Islam teaches that everyone is Muslim at birth[31][32] because every child that is born has a natural inclination to goodness and to worship the one true God alone, but his or her parents or society can cause him or her to deviate from the straight path. When someone accepts Islam he/she is considered to revert to his/her original condition. While conversion to Islam is among its most supported tenets, conversion from Islam to another religion is considered to be the sin of apostasy. In several Muslim majority countries it is subject to the death penalty or heavy punishments. In Islam, circumcision is a Sunnah custom not mentioned in the Quran. The primary opinion is that it is not obligatory and is not a condition for entering into Islam. The Shafi`i and Hanbali schools regard it as obligatory, while the Maliki and Hanafi schools regard it as only recommended. However, it is not a precondition for the acceptance of a person's Islamic practices, nor does one sin if choosing to forgo circumcision. It is not one of the Five Pillars of Islam or the Six Fundamentals of Belief.[33][34][35]
Bahá'í Faith[edit]
In sharing their faith with others, Bahá'ís are cautioned to "obtain a hearing" – meaning to make sure the person they are proposing to teach is open to hearing what they have to say. "Bahá'í pioneers", rather than attempting to supplant the cultural underpinnings of the people in their adopted communities, are encouraged to integrate into the society and apply Bahá'í principles in living and working with their neighbors.
Bahá'ís recognize the divine origins of all revealed religion, and believe that these religions occurred sequentially as part of a Divine plan (see Progressive revelation), with each new revelation superseding and fulfilling that of its predecessors. Bahá'ís regard their own faith as the most recent (but not the last), and believe its teachings – which are centered around the principle of the oneness of humanity – are most suited to meeting the needs of a global community.
In most countries conversion is a simple matter of filling out a card stating a declaration of belief. This includes acknowledgement of Bahá'u'llah – the Founder of the Faith – as the Messenger of God for this age, awareness and acceptance of His teachings, and intention to be obedient to the institutions and laws He established.
Conversion to the Bahá'í Faith carries with it an explicit belief in the common foundation of all revealed religion, a commitment to the unity of mankind, and active service to the community at large, especially in areas that will foster unity and concord. Since the Bahá'í Faith has no clergy, converts to this Faith are encouraged to be active in all aspects of community life. Even a recent convert may be elected to serve on a Local Spiritual Assembly – the guiding Bahá'í institution at the community level.[36][37]
Indian religions[edit]
Hinduism[edit]
See also: List of converts to Hinduism



 A yajna initiation to Hinduism ceremony in progress.
Since 1800 CE, religious conversion from and to Hinduism has been a controversial subject within Hinduism. Some have suggested that the concept of missionary conversion, either way, is anathema to the precepts of Hinduism.[38] Religious leaders of some of Hinduism sects such as Brahmo Samaj have seen Hinduism as a non-missionary religion yet welcomed new members, while other leaders of Hinduism's diverse schools have stated that with the arrival of missionary Islam and Christianity in India, this "there is no such thing as proselytism in Hinduism" view must be re-examined.[38][39]
Hinduism is a diverse system of thought with beliefs spanning monotheism, polytheism, panentheism, pantheism, pandeism, monism, and atheism among others. Hinduism has no traditional ecclesiastical order, no centralized religious authorities, no universally accepted governing body, no prophet(s), no binding holy book nor any mandatory prayer attendance requirements.[40][41][42] Hinduism has been described as a way of life.[40] In its diffuse and open structure, numerous schools and sects of Hinduism have developed and spun off in India with help from its ascetic scholars, since the Vedic age. The six Astika and two Nastika schools of Hindu philosophy, in its history, did not develop a missionary or proselytization methodology, and they co-existed with each other. Most Hindu sub-schools and sects do not actively seek converts.[43] Individuals have had a choice to enter, leave or change their god(s), spiritual convictions, accept or discard any rituals and practices, and pursue spiritual knowledge and liberation (moksha) in different ways.[44][45] However, various schools of Hinduism do have some core common beliefs, such as the belief that all living beings have Atman (soul), a belief in karma theory, spirituality, ahimsa (non-violence) as the greatest dharma or virtue, and others.[46]
Religious conversion to Hinduism has a long history outside India. Merchants and traders of India, particularly from Indian peninsula, carried their religious ideas, which led to religious conversions to Hinduism in Indonesia, Vietnam, Cambodia and Burma.[47][48][49] Some sects of Hindus, particularly of the Bhakti schools began seeking or accepting converts in early to mid 20th century. For example, Arya Samaj, Saiva Siddhanta Church, BAPS, and the International Society for Krishna Consciousness accept those who have a desire to follow their sects of Hinduism, and each has their own religious conversion procedure.[50]
In recent decades, mainstream Hinduism schools have attempted to systematize ways to accept religious converts, with an increase in inter-religious mixed marriages.[51] The steps involved in becoming a Hindu have variously included a period where the interested person gets an informal ardha-Hindu name and studies ancient literature on spiritual path and practices (English translations of Upanishads, Agamas, Epics, ethics in Sutras, festivals, yoga).[52] If after a period of study, the individual still wants to convert, a Namakarana Samskaras ceremony is held, where the individual adopts a traditional Hindu name. The initiation ceremony may also include Yajna (i.e., fire ritual with Sanskrit hymns) under guidance of a local Hindu priest.[51] Some of these places are mathas and asramas (hermitage, monastery), where one or more gurus (spiritual guide) conduct the conversion and offer spiritual discussions.[51] Some schools encourage the new convert to learn and participate in community activities such as festivals (Diwali etc), read and discuss ancient literature, learn and engage in rites of passages (ceremonies of birth, first feeding, first learning day, age of majority, wedding, cremation and others).[53]
Sikhism[edit]
Sikhism is not known to openly proselytize, but accepts converts.[54][55]
Jainism[edit]


 This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (May 2015)
Jainism accepts anyone who wants to embrace the religion. There is no specific ritual for becoming a Jain. One does not need to ask any authorities for admission. One becomes a Jain on one's own by taking the five vows:[56]
1.Nonviolence (Ahimsa)
2.Observing Truth (Satya)
3.Non-stealing (Asteya)
4.Chastity
5.Non-possession (Aparigraha).
Following the five vows is the main requirement in Jainism. All other aspects such as visiting temples are secondary. Jain monks and nuns are required to observe these five vows strictly.[56]
Buddhism[edit]
Persons newly adhering to Buddhism traditionally "take Refuge" (express faith in the Three Jewels—Buddha, Dharma, and Sangha) before a monk, nun, or similar representative. But cultural or secular Buddhists often hold multiple religious identities, combining the religion with some East Asian religions in different countries and ethnics, such as:

Ethnic
Buddhism with local traditional religions
Chinese[57] Mahayana Buddhism with Confucianism, Taoism, and Chinese folk religion[58][59][60]
Japanese[57] Mahayana Buddhism with Shinto[61][62][63]
Korean[57] Mahayana Buddhism with Confucianism, and Korean shamanism[64][65][66][67]
Vietnamese[57] Mahayana Buddhism with Confucianism, Taoism,[68][69] and Dao Mau[70]
Mongolian Vajrayana Buddhism with Tengrism, and Mongolian shamanism[71]
Nepali Vajrayana Buddhism with Hinduism[72]
Jewish Buddhist Buddhism with Judaism
Throughout the timeline of Buddhism, conversions of entire countries and regions to Buddhism were frequent, as Buddhism spread throughout Asia. For example, in the 11th century in Burma, king Anoratha converted his entire country to Theravada Buddhism. At the end of the 12th century, Jayavarman VII set the stage for conversion of the Khmer people to Theravada Buddhism. Mass conversions of areas and communities to Buddhism occur up to the present day, for example, in the Dalit Buddhist movement in India there have been organized mass conversions.
Exceptions to encouraging conversion may occur in some Buddhist movements. In Tibetan Buddhism, for example, the current Dalai Lama discourages active attempts to win converts.[73][74]
Other religions and sects[edit]



 A Scientologist introduces the E-meter to a potential convert.
In the second half of the 20th century, the rapid growth of new religious movements (NRMs) led some psychologists and other scholars to propose that these groups were using "brainwashing" or "mind control" techniques to gain converts. This theory was publicized by the popular news media but disputed by other scholars, including some sociologists of religion.[75][76][76][77][78][79]
In the 1960s sociologist John Lofland lived with Unification Church missionary Young Oon Kim and a small group of American church members in California and studied their activities in trying to promote their beliefs and win converts to their church. Lofland noted that most of their efforts were ineffective and that most of the people who joined did so because of personal relationships with other members, often family relationships.[80] Lofland published his findings in 1964 as a doctoral thesis entitled "The World Savers: A Field Study of Cult Processes", and in 1966 in book form by Prentice-Hall as Doomsday Cult: A Study of Conversion, Proselytization, and Maintenance of Faith. It is considered to be one of the most important and widely cited studies of the process of religious conversion, and one of the first modern sociological studies of a new religious movement.[81][82]
The Church of Scientology attempts to gain converts by offering "free stress tests".[83] It has also used the celebrity status of some of its members (most famously the American actor Tom Cruise) to attract converts.[84][85] The Church of Scientology requires that all converts sign a legal waiver which covers their relationship with the Church of Scientology before engaging in Scientology services.[86]
Research in the United States and the Netherlands has shown a positive correlation between areas lacking mainstream churches and the percentage of people who are a member of a new religious movement. This applies also for the presence of New Age centres.[87][88]
On the other end of the scale are religions that do not accept any converts, or do so very rarely. Often these are relatively small, close-knit minority religions that are ethnically based such as the Yazidis, Druze, and Mandaeans. Zoroastrianism classically does not accept converts, but this issue has become controversial in the 20th century due to the rapid decline in membership.[citation needed] Chinese traditional religion lacks clear criteria for membership, and hence for conversion. The Shakers and some Indian eunuch brotherhoods do not allow procreation, so that every member is a convert.
International law[edit]
The United Nations Universal Declaration of Human Rights defines religious conversion as a human right: "Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief" (Article 18). Despite this UN-declared human right, some groups forbid or restrict religious conversion (see below).
Based on the declaration the United Nations Commission on Human Rights (UNCHR) drafted the International Covenant on Civil and Political Rights, a legally binding treaty. It states that "Everyone shall have the right to freedom of thought, conscience and religion. This right shall include freedom to have or to adopt a religion or belief of his choice" (Article 18.1). "No one shall be subject to coercion which would impair his freedom to have or to adopt a religion or belief of his choice" (Article 18.2).
The UNCHR issued a General Comment on this Article in 1993: "The Committee observes that the freedom to 'have or to adopt' a religion or belief necessarily entails the freedom to choose a religion or belief, including the right to replace one's current religion or belief with another or to adopt atheistic views [...] Article 18.2 bars coercion that would impair the right to have or adopt a religion or belief, including the use of threat of physical force or penal sanctions to compel believers or non-believers to adhere to their religious beliefs and congregations, to recant their religion or belief or to convert." (CCPR/C/21/Rev.1/Add.4, General Comment No. 22.; emphasis added)
Some countries distinguish voluntary, motivated conversion from organized proselytism, attempting to restrict the latter. The boundary between them is not easily defined: what one person considers legitimate evangelizing, or witness-bearing, another may consider intrusive and improper. Illustrating the problems that can arise from such subjective viewpoints is this extract from an article by Dr. C. Davis, published in Cleveland State University's Journal of Law and Health: "According to the Union of American Hebrew Congregations, Jews for Jesus and Hebrew Christians constitute two of the most dangerous cults, and its members are appropriate candidates for deprogramming. Anti-cult evangelicals ... protest that 'aggressiveness and proselytizing ... are basic to authentic Christianity,' and that Jews for Jesus and Campus Crusade for Christ are not to be labeled as cults. Furthermore, certain Hassidic groups who physically attacked a meeting of the Hebrew Christian 'cult' have themselves been labeled a 'cult' and equated with the followers of Reverend Moon, by none other than the President of the Central Conference of American Rabbis."[89]
Since the collapse of the former Soviet Union the Russian Orthodox Church has enjoyed a revival. However, it takes exception to what it considers illegitimate proselytizing by the Roman Catholic Church, the Salvation Army, Jehovah's Witnesses, and other religious movements in what it refers to as its canonical territory.[citation needed]
Greece has a long history of conflict, mostly with Jehovah's Witnesses, but also with some Pentecostals, over its laws on proselytism. This situation stems from a law passed in the 1930s by the dictator Ioannis Metaxas. A Jehovah's Witness, Minos Kokkinakis, won the equivalent of $14,400 in damages from the Greek state after being arrested for trying to preach his faith from door to door. In another case, Larissis v. Greece, a member of the Pentecostal church also won a case in the European Court of Human Rights.[citation needed]
Some Islamic countries with Islamic law outlaw and carry strict sentences for proselytizing. Several Islamic countries under Islamic law—Saudi Arabia, Yemen, Afghanistan, Pakistan, Egypt, Iran, and Maldives—outlaw apostasy and carry imprisonment or the death penalty for those leaving Islam and those enticing Muslims to leave Islam.[citation needed] Also, induced religious conversions in the Indian states Orissa has resulted in communal riots.[citation needed]
See also[edit]
Apostasy, or renunciation of religion
Deathbed conversion, adoption of faith before dying
Forced conversion against the will of the subject
Secondary conversion that results from a relationship
Moral conversion based on the internalist view of morality
List of converts to Christianity
List of converts to Hinduism
List of converts to Islam
List of converts to Judaism
List of converts to Buddhism
Love Jihad conversion to Islam by feigning love
Missionary sent abroad
Inquisition
Islamic Missionary Activity
Missionary (LDS Church)
Rite of Christian Initiation for Adults
Safavid conversion of Iran from Sunnism to Shiism
The Rage Against God, 2010 book by Peter Hitchens
Conversion to Islam in U.S. prisons
References[edit]
1.Jump up ^ More conservative Protestants, especially Fundamentalists, would view a "reaffiliation" to Catholicism as a conversion to a new religion.
2.Jump up ^ Stark, Rodney and Roger Finke. "Acts of Faith: Explaining the Human Side of Religion." University of California Press, 2000. ISBN 978-0-520-22202-1
3.Jump up ^ Meintel, Deirdre. "When There Is No Conversion: Spiritualists and Personal Religious Change". Anthropologica 49 (1): 149–162.
4.Jump up ^ Falkenberg, Steve. "Psychological Explanations of Religious Socialization." Religious Conversion. Eastern Kentucky University. August 31, 2009.
5.Jump up ^ The Independent newspaper: "... finding religion – is there anything middle-class parents won't try to get their children into the 'right' schools?"
6.Jump up ^ http://legacy.fordham.edu/halsall/source/pact-umar.asp
7.Jump up ^ Hefner, Robert W. Conversion to Christianity. University of California Press, 1993. ISBN 0-520-07836-5
8.Jump up ^ Bromiley, Geoffrey W. "Baptism." The International Standard Bible Encyclopedia: A-D (p. 419). Wm. B. Eerdmans Publishing, 1995. ISBN 0-8028-3781-6
9.Jump up ^ "The Purpose of Baptism." http://gospelway.com/salvation/baptism_purpose.php
10.Jump up ^ Augsburg Confession, Article XII: Of Repentance
11.Jump up ^ "conversion, n.". OED Online. September 2013. Oxford University Press.
12.Jump up ^ http://thesaurus.com/browse/conversion
13.Jump up ^ Gerhard Kittel and Gerhard Friedrich, eds, Theological Dictionary of the New Testament: Abridged in One Volume by Geoffrey W. Bromily (Eerdmans, 1985) 101, 403.
14.Jump up ^ Conversion to Christ: The Making of a Christian Hedonist
15.Jump up ^ “St. Paul on Conversion” at http://jesuschristsavior.net/Conversion.html. Accessed November 5, 2013
16.Jump up ^ BibleGateway.com- Commentaries » Matthew 16 » The Cost of the Kingdom
17.Jump up ^ New Catholic Dictionary: conversion
18.Jump up ^ † Saints Constantine & Elena: Reception into the Catechumenate
19.Jump up ^ Paul ChulHong Kang, Justification: The Imputation of Christ's Righteousness from Reformation Theology to the American Great Awakening and the Korean Revivals (Peter Lang, 2006), 70, note 171. Calvin generally defends Augustine’s “monergistic view.”
20.Jump up ^ http://www.thefreedictionary.com/Monergism and Paul ChulHong Kang, Justification: The Imputation of Christ's Righteousness from Reformation Theology to the American Great Awakening and the Korean Revivals (Peter Lang, 2006), 65.
21.Jump up ^ Roger E. Olson, Arminian Theology: Myths and Realities (InterVarsity Press, 2009), 18. “Arminian synergism” refers to “evangelical synergism, which affirms the prevenience of grace.”
22.Jump up ^ See Doctrine and Covenants 68:25-27
23.Jump up ^ See Moroni 8:4-23
24.Jump up ^ See, e.g., "Guide to the Scriptures: Baptism, Baptize: Proper authority", LDS.org (LDS Church)
25.Jump up ^ See, e.g., "Gospel Topics: Priest", LDS.org (LDS Church)
26.Jump up ^ See, e.g., "Baptism", KJV (LDS): LDS Bible Dictionary, LDS Church
27.Jump up ^ See 3 Nephi 11:25
28.^ Jump up to: a b "Performing Priesthood Ordinances", Duties and Blessings of the Priesthood: Basic Manual for Priesthood Holders, Part B, LDS Church, 2000, pp. 41–48
29.Jump up ^ Converts to Islam
30.Jump up ^ How to Become a Muslim - Meeting Place for Reverts/Converts To Islam
31.Jump up ^ Every Child is Born Muslim
32.Jump up ^ Conversion to Islam
33.Jump up ^ Is Circumcision obligatory after conversion?
34.Jump up ^ Considering Converting: Is it necessary to be circumcised?
35.Jump up ^ Circumcision for Converts
36.Jump up ^ Smith, P. (1999). A Concise Encyclopedia of the Bahá'í Faith. Oxford, UK: Oneworld Publications. ISBN 1-85168-184-1.
37.Jump up ^ Momen, M. (1997). A Short Introduction to the Bahá'í Faith. Oxford, UK: One World Publications. ISBN 1-85168-209-0.
38.^ Jump up to: a b Arvind Sharma (2011), Hinduism as a Missionary Religion, State University of New York Press, ISBN 978-1438432113, pages 31-53
39.Jump up ^ Gauri Viswanathan (1998), Outside the Fold: Conversion, Modernity, and Belief, Princeton University Press, ISBN 978-0691058993, pages 153-176
40.^ Jump up to: a b Chakravarti, Sitansu (1991), Hinduism, a way of life, Motilal Banarsidass Publ., p. 71, ISBN 978-81-208-0899-7
41.Jump up ^ Julius J. Lipner, Hindus: Their Religious Beliefs and Practices, 2nd Edition, Routledge, ISBN 978-0-415-45677-7, page 8; Quote: “(...) one need not be religious in the minimal sense described to be accepted as a Hindu by Hindus, or describe oneself perfectly validly as Hindu. One may be polytheistic or monotheistic, monistic or pantheistic, even an agnostic, humanist or atheist, and still be considered a Hindu.”
42.Jump up ^ MK Gandhi, The Essence of Hinduism, Editor: VB Kher, Navajivan Publishing, see page 3; According to Gandhi, "a man may not believe in God and still call himself a Hindu."
43.Jump up ^ Catharine Cookson (2003), Encyclopedia of religious freedom, Taylor & Francis, p. 180, ISBN 978-0-415-94181-5
44.Jump up ^ Bhavasar and Kiem, Spirituality and Health, in Hindu Spirituality, Editor: Ewert Cousins (1989), ISBN 0-8245-0755-X, Crossroads Publishing New York, pp 319-337; John Arapura, Spirit and Spiritual Knowledge in the Upanishads, in Hindu Spirituality, Editor: Ewert Cousins (1989), ISBN 0-8245-0755-X, Crossroads Publishing New York, pp 64-85
45.Jump up ^ Gavin Flood, Brill's Encyclopedia of Hinduism, Editor: Knut Jacobsen (2010), Volume II, Brill, ISBN 978-90-04-17893-9, see Article on Wisdom and Knowledge, pp 881-884
46.Jump up ^ SS Subramuniyaswami (2000), How to become a Hindu, 2nd Edition, Himalayan Academy, ISBN 0945497822, page 153
47.Jump up ^ Jan Gonda, The Indian Religions in Pre-Islamic Indonesia and their survival in Bali, in Handbook of Oriental Studies. Section 3 Southeast Asia, Religions at Google Books, pages 1-47
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50.Jump up ^ See, for example: ISKCON Law Book, International Society for Krishna Consciousness, GBC Press
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52.Jump up ^ SS Subramuniyaswami (2000), How to become a Hindu, 2nd Edition, Himalayan Academy, ISBN 0945497822, pages xx, 133-147
53.Jump up ^ SS Subramuniyaswami (2000), How to become a Hindu, 2nd Edition, Himalayan Academy, ISBN 0945497822, pages 157-158
54.Jump up ^ ThinkQuest - Sikhism
55.Jump up ^ About.com - Sikhism
56.^ Jump up to: a b Pravin Shah, Five Great Vows (Maha-vratas) of Jainism Jainism Literature Center, Harvard University Archives (2009)
57.^ Jump up to: a b c d "Think Quest - Map of religions". Think Quest. Retrieved 31 July 2013.
58.Jump up ^ Travel China Guide – Han Chinese, Windows on Asia – Chinese Religions, Justchina.org - China Beliefs, Foreignercn.com - Buddhism in China
59.Jump up ^ Asia Society - Chinese Belief Systems
60.Jump up ^ Asia Society - Buddhism in China
61.Jump up ^ "World Factbook: Japan". CIA. Retrieved 15 January 2011.
62.Jump up ^ Bureau of Democracy, Human Rights, and Labor (15 September 2006). "International Religious Freedom Report 2006". US Department of State. Retrieved 4 December 2007.
63.Jump up ^ Asia Society - Shinto
64.Jump up ^ Buddhism in Korea, Korean Buddhism Magazine, Seoul 1997
65.Jump up ^ Asia Society - Historical and Modern Religions of Korea
66.Jump up ^ "Culture of North Korea – Alternative name, History and ethnic relations". Countries and Their Cultures. Advameg Inc. Retrieved 4 July 2009.
67.Jump up ^ "CIA The World Factbook – North Korea". Cia.gov. Retrieved 3 November 2011.
68.Jump up ^ "Vietnam". Encyclopedia of the Nations. 14 August 2007. Retrieved 28 April 2010.
69.Jump up ^ "Vietnam's religions". Vietnam-holidays.co.uk. Retrieved 28 April 2010.
70.Jump up ^ Asia Society - Religions in Vietnam
71.Jump up ^ Asian History - Mongolia | Facts and History, Windows on Asia - Mongolia, Mongolia Tourism - Religion
72.Jump up ^ Nepal Embassy in Japan, Globerove - Religion in Nepal, Mongolia Asian History - Nepal, Windows on Asia - Nepal
73.Jump up ^ Dalai Lama opposed to practice of conversion[dead link]
74.Jump up ^ Dawei, Bei (2012). Conversion to Tibetan Buddhism: Some Reflections, in: Ura, Dasho, Karma: Chophel, Dendup, Buddhism Without Borders, Proceedings of the International Conference of Global Buddhism, Bhumtang, Bhutan, May 211-23, 2012, The Center for Buthane Studies, pp, 53-75
75.Jump up ^ Melton, J. Gordon (1999-12-10). "Brainwashing and the Cults: The Rise and Fall of a Theory". CESNUR: Center for Studies on New Religions. Retrieved 2009-06-15. "In the United States at the end of the 1970s, brainwashing emerged as a popular theoretical construct around which to understand what appeared to be a sudden rise of new and unfamiliar religious movements during the previous decade, especially those associated with the hippie street-people phenomenon."
76.^ Jump up to: a b Bromley, David G. (1998). "Brainwashing". In William H. Swatos Jr. (Ed.). Encyclopedia of Religion and Society. Walnut Creek, CA: AltaMira. pp. 61–62. ISBN 978-0-7619-8956-1.
77.Jump up ^ Barker, Eileen: New Religious Movements: A Practical Introduction. London: Her Majesty's Stationery office, 1989.
78.Jump up ^ Wright, Stewart A. (1997). "Media Coverage of Unconventional Religion: Any 'Good News' for Minority Faiths?". Review of Religious Research (Review of Religious Research, Vol. 39, No. 2) 39 (2): 101–115. doi:10.2307/3512176. JSTOR 3512176.
79.Jump up ^ Barker, Eileen (1986). "Religious Movements: Cult and Anti-Cult Since Jonestown". Annual Review of Sociology 12: 329–346. doi:10.1146/annurev.so.12.080186.001553.
80.Jump up ^ Conversion, Unification Church, Encyclopedia of Religion and Society, Hartford Institute for Religion Research, Hartford Seminary
81.Jump up ^ Introduction to New and Alternative Religions in America: African diaspora traditions and other American innovations, Volume 5 of Introduction to New and Alternative Religions in America, W. Michael Ashcraft, Greenwood Publishing Group, 2006 ISBN 0-275-98717-5, ISBN 978-0-275-98717-6, page 180
82.Jump up ^ Exploring New Religions, Issues in contemporary religion, George D. Chryssides, Continuum International Publishing Group, 2001 ISBN 0-8264-5959-5, ISBN 978-0-8264-5959-6 page 1
83.Jump up ^ The Foster Report. Chapter 5, "The Practices of Scientology;" section (a), "Recruitment;" pages 75-76.
84.Jump up ^ "Artists Find Inspiration, Education at Church of Scientology & Celebrity Centre Nashville." The Tennessee Tribune, Jan 20-Jan 26, 2011. Vol. 22, Iss. 3, pg. 14A
85.Jump up ^ Goodyear, Dana (2008-01-14). "Château Scientology". Letter from California. The New Yorker. Retrieved 2008-01-10.
86.Jump up ^ Friedman, Roger (3 September 2003). "Will Scientology Celebs Sign 'Spiritual' Contract?". FOX News. Retrieved 2008-12-07.
87.Jump up ^ Schepens, T. (Dutch) Religieuze bewegingen in Nederland volume 29, Sekten Ontkerkelijking en religieuze vitaliteit: nieuwe religieuze bewegingen en New Age-centra in Nederland (1994) VU uitgeverij ISBN 90-5383-341-2
88.Jump up ^ Stark, R & W.S. Bainbridge The future of religion: secularization, revival and cult formation (1985) Berkeley/Los Angeles/London: University of California press
89.Jump up ^ Joining a Cult: Religious Choice or Psychological Aberration?
Further reading[edit]
Barker, Eileen The Making of a Moonie: Choice or Brainwashing? (1984)
Barrett, D. V. The New Believers: A survey of sects, cults and alternative religions (2001) UK, Cassell & Co ISBN 0-304-35592-5
Cooper, Richard S. "The Assessment and Collection of Kharaj Tax in Medieval Egypt" Journal of the American Oriental Society, Vol. 96, No. 3. (Jul–Sep., 1976), pp. 365–382.
Curtin, Phillip D. Cross-Cultural Trade in World History. Cambridge University Press, 1984.
Hoiberg, Dale, and Indu Ramachandran. Students' Britannica India. Popular Prakashan, 2000.
Idris, Gaefar, Sheikh. The Process of Islamization. Plainfield, Ind.: Muslim Students' Association of the U.S. and Canada, 1977. vi, 20 p. Without ISBN
James, William, The varieties of religious experience: a study in human nature. Being the Gifford lectures on natural religion delivered at Edinburgh in 1901-1902; Longmans, Green & Co, New York (1902)
Morris, Harold C., and Lin M. Morris. "Power and purpose: Correlates to conversion." Psychology: A Journal of Human Behavior, Vol 15(4), Nov-Dec 1978, 15–22.
Rambo, Lewis R. Understanding Religious Conversion. Yale University Press, 1993.
Ramstedt, Martin. Hinduism in Modern Indonesia: A Minority Religion Between Local, National, and Global Interests. Routledge, 2004.
Rawat, Ajay S. StudentMan and Forests: The Khatta and Gujjar Settlements of Sub-Himalayan Tarai. Indus Publishing, 1993.
Vasu, Srisa Chandra (1919), The Catechism Of Hindu Dharma, New York: Kessinger Publishing, LLC
External links[edit]
 Look up convert in Wiktionary, the free dictionary.
 Wikiquote has quotations related to: Religious conversion
"Conversion: A Family Affair", Craig Harline, Berfrois, 4 October 2011


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Religious conversion

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The Conversion of Saint Paul, a 1600 painting by Italian artist Caravaggio (1571–1610)
Part of a series on
Religious conversion

Types
Active conversion
Secondary conversion
Marital conversion
Forced conversion
Deathbed conversion

Related concepts
Apostasy
Assimilation

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Religious conversion is the adoption of a set of beliefs identified with one particular religious denomination to the exclusion of others. Thus "religious conversion" would describe the abandoning of adherence to one denomination and affiliating with another. This might be from one to another denomination within the same religion, for example, Christian Baptist to Methodist or Catholic,[1] Muslim Shi'a to Sunni.[2] In some cases, religious conversion "marks a transformation of religious identity and is symbolized by special rituals".[3]
People convert to a different religion for various reasons, including: active conversion by free choice due to a change in beliefs,[4] secondary conversion, deathbed conversion, conversion for convenience and marital conversion, and forced conversion such as conversion by violence or charity.[clarification needed]
Conversion or reaffiliation for convenience is an insincere act, sometimes for relatively trivial reasons such as a parent converting to enable a child to be admitted to a good school associated with a religion, or a person adopting a religion more in keeping with the social class he or she aspires to.[5] When people marry one spouse may convert to the religion of the other.
Forced conversion is adoption of a different religion under duress. The convert may secretly retain the previous beliefs and continue, covertly, with the practices of the original religion, while outwardly maintaining the forms of the new religion. Over generations a family forced against their will to convert may wholeheartedly adopt the new religion.
Proselytism is the act of attempting to convert by persuasion another individual from a different religion or belief system. (See proselyte).
Apostate is a term used by members of a religion or denomination to refer to someone who has left that religion or denomination.


Contents  [hide]
1 Abrahamic religions 1.1 Judaism 1.1.1 Procedure
1.1.2 History
1.2 Christianity 1.2.1 Baptism
1.2.2 Accepting Christ and renouncing sin
1.2.3 Responsibilities
1.2.4 Reaffiliation
1.2.5 Comparison between Protestants
1.3 Mormonism
1.4 Islam
1.5 Bahá'í Faith
2 Indian religions 2.1 Hinduism
2.2 Sikhism
2.3 Jainism
2.4 Buddhism
3 Other religions and sects
4 International law
5 See also
6 References
7 Further reading
8 External links

Abrahamic religions[edit]
Judaism[edit]


 This section possibly contains original research. Please improve it by verifying the claims made and adding inline citations. Statements consisting only of original research should be removed. (September 2007)


 This section needs attention from an expert in Judaism. Please add a reason or a talk parameter to this template to explain the issue with the section. WikiProject Judaism (or its Portal) may be able to help recruit an expert. (July 2007)
Main article: Conversion to Judaism
Procedure[edit]
Jewish law has a number of requirements of potential converts. They should desire conversion to Judaism for its own sake, and for no other motives. A male convert needs to undergo a ritual circumcision conducted according to Jewish law (if already circumcised, a needle is used to draw a symbolic drop of blood while the appropriate blessings are said), and there has to be a commitment to observe Jewish law. A convert must join the Jewish community, and reject the previous theology he or she had prior to the conversion. Ritual immersion in a small pool of water known as a mikvah is required.
History[edit]
Main article: List of converts to Judaism
In Hellenistic and Roman times, some Pharisees were eager proselytizers, and had at least some success throughout the empire.
Some Jews are also descended from converts to Judaism outside the Mediterranean world. It is known that some Khazars, Edomites, and Ethiopians, as well as many Arabs, particularly in Yemen. The word "proselyte" originally meant a Greek who had converted to Judaism. As late as the 6th century the Eastern Roman empire and Caliph Umar ibn Khattab were issuing decrees against conversion to Judaism, implying that this was still occurring.[6]
Christianity[edit]
Main articles: Conversion to Christianity, Christianization and List of converts to Christianity
Conversion to Christianity is the religious conversion of a previously non-Christian person to some form of Christianity. The exact requirements vary between different churches and denominations. The process of converting to Catholicism involves religious education followed by initial participation in the sacraments. In general, conversion to Christian Faith primarily involves repentance for sin and a decision to live a life that is holy and acceptable to God through faith in the atoning death and resurrection of Jesus Christ. All of this is essentially done through a voluntary exercise of the will of the individual concerned. True conversion to Christianity is thus a personal, internal matter and can never be forced. Converts are almost always expected to be baptized.
Christians consider that conversion requires internalization of the new belief system. It implies a new reference point for the convert's self-identity, and is a matter of belief and social structure—of both faith and affiliation.[7] This typically entails the sincere avowal of a new belief system, but may also present itself in other ways, such as adoption into an identity group or spiritual lineage.
Baptism[edit]
Main article: Baptism
Catholics, and Orthodox denominations encourage infant baptism before children are aware of their status. In Roman Catholicism and certain high church forms of Protestantism, baptized children are expected to participate in confirmation classes as pre-teens. In Eastern Orthodoxy, the equivalent of confirmation, chrismation, is administered to all converts, adult and infant alike, immediately after baptism.
Methods of baptism include immersion, sprinkling (aspersion) and pouring (affusion).[8] Baptism received by adults or younger people who have reached the age of accountability where they can make a personal religious decision is referred to as believer's baptism among conservative or evangelical Protestant groups. It is intended as a public statement of a person's prior decision to become a Christian.[9] Some Christian groups such as Catholics, Churches of Christ, and Christadelphians believe baptism is essential to salvation.
Accepting Christ and renouncing sin[edit]



 The Augsburg Confession divides repentance into two parts: "One is contrition, that is, terrors smiting the conscience through the knowledge of sin; the other is faith, which is born of the Gospel, or of absolution, and believes that for Christ's sake, sins are forgiven, comforts the conscience, and delivers it from terrors."[10]
“Conversion” derives from the Latin conversiōn-em, literally meaning “turning round” and figuratively meaning a “change in character”.[11] “Change of heart”, “metanoia”, and “regeneration” are among the synonyms for conversion.[12] Conversion is, therefore, more than a mere change in religious identity, but a change in nature (regeneration), evidenced by a change in values. Jesus demands "metánoia (conversion)" to become a good tree that bears good fruit (Matthew 7:17–18, [Luke 6:43]).[13]
According to Christianity, a convert renounces sin as worthless and treasures instead the supreme worth of Christ in Jesus' sacrificial death and resurrection.[14] Christian conversion is a “deeply personal” matter. It entails changes in thinking, priorities and commitments: “a whole new direction in one's life”.[15]
Because conversion is a change in values that embraces God and rejects sin, it includes a personal commitment to a life of holiness as described by Paul of Tarsus and exemplified by Jesus. In some Protestant traditions, this is called "accepting Christ as one's Savior and following him as Lord."[16] In another variation, the 1910 Catholic Dictionary defines "conversion" as "One who turns or changes from a state of sin to repentance, from a lax to a more earnest and serious way of life, from unbelief to faith, from heresy to the true faith."[17] The Eastern Orthodox understanding of conversion is illustrated in the rite of baptism, in which the convert faces west while publicly renouncing and symbolically spitting upon Satan, and then turns to the east to worship Christ "as king and God".[18]
Responsibilities[edit]
In the New Testament, Jesus commanded his disciples in the Great Commission to "go and make disciples of all nations" ([Matthew 28:19], [Mark 16:15]). Evangelization—sharing the Gospel message or "Good News" in deed and word, is an expectation of Christians.[citation needed]
Reaffiliation[edit]
Transferring from one Christian denomination to another may consist of a relatively simple transfer of membership, especially if moving from one Trinitarian denomination to another, and if the person has received water baptism in the name of the Trinity. If not, then the person may be required to be baptized or rebaptized before acceptance by the new church. Some denominations, such as those in the Anabaptist tradition, require previously baptized Christians to be re-baptized. The Eastern Orthodox Church treats a transfer from another denomination of Christianity to Orthodoxy (conceived of as the one true Church) as a category of conversion and repentance, though re-baptism is not always required.
The process of conversion to Christianity varies somewhat among Christian denominations. Most Protestants believe in conversion by faith to attain salvation. According to this understanding, a person professes faith in Jesus Christ as God, their Lord and savior. Repentance for sin and a holy living are expected of those professing faith in Jesus Christ. While an individual may make such a decision privately, usually it entails being baptized and becoming a member of a denomination or church. In these traditions, a person is considered to become a Christian by publicly acknowledging the foundational Christian doctrines that Jesus Christ died, was buried, and was resurrected for the remission of sins.[citation needed]
Comparison between Protestants[edit]
This table summarizes three Protestant beliefs.

Topic
Calvinism
Lutheranism
Arminianism
Conversion Monergistic,[19] through the inner calling of the Holy Spirit, irresistible. Monergistic,[20] through the means of grace, resistible. Synergistic, resistible due to the common grace of free will.[21]
Mormonism[edit]
Main article: Baptism (Mormonism)



 Mormon baptism ceremony, circa the 1850s
Much of the theology of Mormon baptism was established during the early Latter Day Saint movement founded by Joseph Smith, Jr. According to this theology, baptism must be by immersion, for the remission of sins (meaning that through baptism, past sins are forgiven), and occurs after one has shown faith and repentance. Mormon baptism does not purport to remit any sins other than personal ones, as adherents do not believe in original sin. Mormon baptisms also occur only after an "age of accountability" which is defined as the age of eight years.[22] The theology thus rejects infant baptism.[23]
In addition, Mormon theology requires that baptism may only be performed with one who has been called and ordained by God with priesthood authority.[24] Because the churches of the Latter Day Saint movement operate under a lay priesthood, children raised in a Mormon family are usually baptized by a father or close male friend or family member who has achieved the office of priest, which in Mormonism is conferred upon worthy male members at least 16 years old.[25]
Baptism is seen as symbolic both of Jesus' death, burial and resurrection[26] and is also symbolic of the baptized individual putting off of the natural or sinful man and becoming spiritually reborn as a disciple of Jesus.
Membership into a Latter Day Saint church is granted only by baptism whether or not a person has been raised in the church. Latter Day Saint churches do not recognize baptisms of other faiths as valid because they believe baptisms must be performed under the church's unique authority. Thus, all who come into one of the Latter Day Saint faiths as converts are baptized, even if they have previously received baptism in another faith.
When performing a Baptism, Latter Day Saints say the following prayer before performing the ordinance:

Having been commissioned of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen[27]
Baptisms inside and outside the temples are usually done in a baptistry, although they can be performed in any body of water in which the person may be completely immersed. The person administering the baptism must recite the prayer exactly, and immerse every part, limb, hair and clothing of the person being baptized. If there are any mistakes, or if any part of the person being baptized is not fully immersed, the baptism must be redone. In addition to the baptizer, two priesthood holders witness the baptism to ensure that it is performed properly.[28]
Following baptism, Latter Day Saints receive the Gift of the Holy Ghost by the laying on of hands of a Melchizedek Priesthood holder.[28]
Islam[edit]


 This section needs attention from an expert in Islam. Please add a reason or a talk parameter to this template to explain the issue with the section. WikiProject Islam (or its Portal) may be able to help recruit an expert. (September 2013)
Main category: Conversion to Islam



Ghazan was born and raised as a Christian, studied Buddhism, and converted to Islam upon accession to the throne.
Further information: Spread of Islam, Islamization, Al-Baqara 256, List of converts to Islam, Hanif, Islamic Missionary Activity and Apostasy in Islam
There are five pillars, or foundations, of Islam but the primary, and most important is to believe that there is only one God and creator, referred to as Allah (the word for the name of God in Arabic) and that the Islamic prophet, Muhammad, is His final messenger. A person is considered to have converted to Islam from the moment he or she sincerely makes this declaration of faith, called the shahadah.[29][30]
Islam teaches that everyone is Muslim at birth[31][32] because every child that is born has a natural inclination to goodness and to worship the one true God alone, but his or her parents or society can cause him or her to deviate from the straight path. When someone accepts Islam he/she is considered to revert to his/her original condition. While conversion to Islam is among its most supported tenets, conversion from Islam to another religion is considered to be the sin of apostasy. In several Muslim majority countries it is subject to the death penalty or heavy punishments. In Islam, circumcision is a Sunnah custom not mentioned in the Quran. The primary opinion is that it is not obligatory and is not a condition for entering into Islam. The Shafi`i and Hanbali schools regard it as obligatory, while the Maliki and Hanafi schools regard it as only recommended. However, it is not a precondition for the acceptance of a person's Islamic practices, nor does one sin if choosing to forgo circumcision. It is not one of the Five Pillars of Islam or the Six Fundamentals of Belief.[33][34][35]
Bahá'í Faith[edit]
In sharing their faith with others, Bahá'ís are cautioned to "obtain a hearing" – meaning to make sure the person they are proposing to teach is open to hearing what they have to say. "Bahá'í pioneers", rather than attempting to supplant the cultural underpinnings of the people in their adopted communities, are encouraged to integrate into the society and apply Bahá'í principles in living and working with their neighbors.
Bahá'ís recognize the divine origins of all revealed religion, and believe that these religions occurred sequentially as part of a Divine plan (see Progressive revelation), with each new revelation superseding and fulfilling that of its predecessors. Bahá'ís regard their own faith as the most recent (but not the last), and believe its teachings – which are centered around the principle of the oneness of humanity – are most suited to meeting the needs of a global community.
In most countries conversion is a simple matter of filling out a card stating a declaration of belief. This includes acknowledgement of Bahá'u'llah – the Founder of the Faith – as the Messenger of God for this age, awareness and acceptance of His teachings, and intention to be obedient to the institutions and laws He established.
Conversion to the Bahá'í Faith carries with it an explicit belief in the common foundation of all revealed religion, a commitment to the unity of mankind, and active service to the community at large, especially in areas that will foster unity and concord. Since the Bahá'í Faith has no clergy, converts to this Faith are encouraged to be active in all aspects of community life. Even a recent convert may be elected to serve on a Local Spiritual Assembly – the guiding Bahá'í institution at the community level.[36][37]
Indian religions[edit]
Hinduism[edit]
See also: List of converts to Hinduism



 A yajna initiation to Hinduism ceremony in progress.
Since 1800 CE, religious conversion from and to Hinduism has been a controversial subject within Hinduism. Some have suggested that the concept of missionary conversion, either way, is anathema to the precepts of Hinduism.[38] Religious leaders of some of Hinduism sects such as Brahmo Samaj have seen Hinduism as a non-missionary religion yet welcomed new members, while other leaders of Hinduism's diverse schools have stated that with the arrival of missionary Islam and Christianity in India, this "there is no such thing as proselytism in Hinduism" view must be re-examined.[38][39]
Hinduism is a diverse system of thought with beliefs spanning monotheism, polytheism, panentheism, pantheism, pandeism, monism, and atheism among others. Hinduism has no traditional ecclesiastical order, no centralized religious authorities, no universally accepted governing body, no prophet(s), no binding holy book nor any mandatory prayer attendance requirements.[40][41][42] Hinduism has been described as a way of life.[40] In its diffuse and open structure, numerous schools and sects of Hinduism have developed and spun off in India with help from its ascetic scholars, since the Vedic age. The six Astika and two Nastika schools of Hindu philosophy, in its history, did not develop a missionary or proselytization methodology, and they co-existed with each other. Most Hindu sub-schools and sects do not actively seek converts.[43] Individuals have had a choice to enter, leave or change their god(s), spiritual convictions, accept or discard any rituals and practices, and pursue spiritual knowledge and liberation (moksha) in different ways.[44][45] However, various schools of Hinduism do have some core common beliefs, such as the belief that all living beings have Atman (soul), a belief in karma theory, spirituality, ahimsa (non-violence) as the greatest dharma or virtue, and others.[46]
Religious conversion to Hinduism has a long history outside India. Merchants and traders of India, particularly from Indian peninsula, carried their religious ideas, which led to religious conversions to Hinduism in Indonesia, Vietnam, Cambodia and Burma.[47][48][49] Some sects of Hindus, particularly of the Bhakti schools began seeking or accepting converts in early to mid 20th century. For example, Arya Samaj, Saiva Siddhanta Church, BAPS, and the International Society for Krishna Consciousness accept those who have a desire to follow their sects of Hinduism, and each has their own religious conversion procedure.[50]
In recent decades, mainstream Hinduism schools have attempted to systematize ways to accept religious converts, with an increase in inter-religious mixed marriages.[51] The steps involved in becoming a Hindu have variously included a period where the interested person gets an informal ardha-Hindu name and studies ancient literature on spiritual path and practices (English translations of Upanishads, Agamas, Epics, ethics in Sutras, festivals, yoga).[52] If after a period of study, the individual still wants to convert, a Namakarana Samskaras ceremony is held, where the individual adopts a traditional Hindu name. The initiation ceremony may also include Yajna (i.e., fire ritual with Sanskrit hymns) under guidance of a local Hindu priest.[51] Some of these places are mathas and asramas (hermitage, monastery), where one or more gurus (spiritual guide) conduct the conversion and offer spiritual discussions.[51] Some schools encourage the new convert to learn and participate in community activities such as festivals (Diwali etc), read and discuss ancient literature, learn and engage in rites of passages (ceremonies of birth, first feeding, first learning day, age of majority, wedding, cremation and others).[53]
Sikhism[edit]
Sikhism is not known to openly proselytize, but accepts converts.[54][55]
Jainism[edit]


 This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (May 2015)
Jainism accepts anyone who wants to embrace the religion. There is no specific ritual for becoming a Jain. One does not need to ask any authorities for admission. One becomes a Jain on one's own by taking the five vows:[56]
1.Nonviolence (Ahimsa)
2.Observing Truth (Satya)
3.Non-stealing (Asteya)
4.Chastity
5.Non-possession (Aparigraha).
Following the five vows is the main requirement in Jainism. All other aspects such as visiting temples are secondary. Jain monks and nuns are required to observe these five vows strictly.[56]
Buddhism[edit]
Persons newly adhering to Buddhism traditionally "take Refuge" (express faith in the Three Jewels—Buddha, Dharma, and Sangha) before a monk, nun, or similar representative. But cultural or secular Buddhists often hold multiple religious identities, combining the religion with some East Asian religions in different countries and ethnics, such as:

Ethnic
Buddhism with local traditional religions
Chinese[57] Mahayana Buddhism with Confucianism, Taoism, and Chinese folk religion[58][59][60]
Japanese[57] Mahayana Buddhism with Shinto[61][62][63]
Korean[57] Mahayana Buddhism with Confucianism, and Korean shamanism[64][65][66][67]
Vietnamese[57] Mahayana Buddhism with Confucianism, Taoism,[68][69] and Dao Mau[70]
Mongolian Vajrayana Buddhism with Tengrism, and Mongolian shamanism[71]
Nepali Vajrayana Buddhism with Hinduism[72]
Jewish Buddhist Buddhism with Judaism
Throughout the timeline of Buddhism, conversions of entire countries and regions to Buddhism were frequent, as Buddhism spread throughout Asia. For example, in the 11th century in Burma, king Anoratha converted his entire country to Theravada Buddhism. At the end of the 12th century, Jayavarman VII set the stage for conversion of the Khmer people to Theravada Buddhism. Mass conversions of areas and communities to Buddhism occur up to the present day, for example, in the Dalit Buddhist movement in India there have been organized mass conversions.
Exceptions to encouraging conversion may occur in some Buddhist movements. In Tibetan Buddhism, for example, the current Dalai Lama discourages active attempts to win converts.[73][74]
Other religions and sects[edit]



 A Scientologist introduces the E-meter to a potential convert.
In the second half of the 20th century, the rapid growth of new religious movements (NRMs) led some psychologists and other scholars to propose that these groups were using "brainwashing" or "mind control" techniques to gain converts. This theory was publicized by the popular news media but disputed by other scholars, including some sociologists of religion.[75][76][76][77][78][79]
In the 1960s sociologist John Lofland lived with Unification Church missionary Young Oon Kim and a small group of American church members in California and studied their activities in trying to promote their beliefs and win converts to their church. Lofland noted that most of their efforts were ineffective and that most of the people who joined did so because of personal relationships with other members, often family relationships.[80] Lofland published his findings in 1964 as a doctoral thesis entitled "The World Savers: A Field Study of Cult Processes", and in 1966 in book form by Prentice-Hall as Doomsday Cult: A Study of Conversion, Proselytization, and Maintenance of Faith. It is considered to be one of the most important and widely cited studies of the process of religious conversion, and one of the first modern sociological studies of a new religious movement.[81][82]
The Church of Scientology attempts to gain converts by offering "free stress tests".[83] It has also used the celebrity status of some of its members (most famously the American actor Tom Cruise) to attract converts.[84][85] The Church of Scientology requires that all converts sign a legal waiver which covers their relationship with the Church of Scientology before engaging in Scientology services.[86]
Research in the United States and the Netherlands has shown a positive correlation between areas lacking mainstream churches and the percentage of people who are a member of a new religious movement. This applies also for the presence of New Age centres.[87][88]
On the other end of the scale are religions that do not accept any converts, or do so very rarely. Often these are relatively small, close-knit minority religions that are ethnically based such as the Yazidis, Druze, and Mandaeans. Zoroastrianism classically does not accept converts, but this issue has become controversial in the 20th century due to the rapid decline in membership.[citation needed] Chinese traditional religion lacks clear criteria for membership, and hence for conversion. The Shakers and some Indian eunuch brotherhoods do not allow procreation, so that every member is a convert.
International law[edit]
The United Nations Universal Declaration of Human Rights defines religious conversion as a human right: "Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief" (Article 18). Despite this UN-declared human right, some groups forbid or restrict religious conversion (see below).
Based on the declaration the United Nations Commission on Human Rights (UNCHR) drafted the International Covenant on Civil and Political Rights, a legally binding treaty. It states that "Everyone shall have the right to freedom of thought, conscience and religion. This right shall include freedom to have or to adopt a religion or belief of his choice" (Article 18.1). "No one shall be subject to coercion which would impair his freedom to have or to adopt a religion or belief of his choice" (Article 18.2).
The UNCHR issued a General Comment on this Article in 1993: "The Committee observes that the freedom to 'have or to adopt' a religion or belief necessarily entails the freedom to choose a religion or belief, including the right to replace one's current religion or belief with another or to adopt atheistic views [...] Article 18.2 bars coercion that would impair the right to have or adopt a religion or belief, including the use of threat of physical force or penal sanctions to compel believers or non-believers to adhere to their religious beliefs and congregations, to recant their religion or belief or to convert." (CCPR/C/21/Rev.1/Add.4, General Comment No. 22.; emphasis added)
Some countries distinguish voluntary, motivated conversion from organized proselytism, attempting to restrict the latter. The boundary between them is not easily defined: what one person considers legitimate evangelizing, or witness-bearing, another may consider intrusive and improper. Illustrating the problems that can arise from such subjective viewpoints is this extract from an article by Dr. C. Davis, published in Cleveland State University's Journal of Law and Health: "According to the Union of American Hebrew Congregations, Jews for Jesus and Hebrew Christians constitute two of the most dangerous cults, and its members are appropriate candidates for deprogramming. Anti-cult evangelicals ... protest that 'aggressiveness and proselytizing ... are basic to authentic Christianity,' and that Jews for Jesus and Campus Crusade for Christ are not to be labeled as cults. Furthermore, certain Hassidic groups who physically attacked a meeting of the Hebrew Christian 'cult' have themselves been labeled a 'cult' and equated with the followers of Reverend Moon, by none other than the President of the Central Conference of American Rabbis."[89]
Since the collapse of the former Soviet Union the Russian Orthodox Church has enjoyed a revival. However, it takes exception to what it considers illegitimate proselytizing by the Roman Catholic Church, the Salvation Army, Jehovah's Witnesses, and other religious movements in what it refers to as its canonical territory.[citation needed]
Greece has a long history of conflict, mostly with Jehovah's Witnesses, but also with some Pentecostals, over its laws on proselytism. This situation stems from a law passed in the 1930s by the dictator Ioannis Metaxas. A Jehovah's Witness, Minos Kokkinakis, won the equivalent of $14,400 in damages from the Greek state after being arrested for trying to preach his faith from door to door. In another case, Larissis v. Greece, a member of the Pentecostal church also won a case in the European Court of Human Rights.[citation needed]
Some Islamic countries with Islamic law outlaw and carry strict sentences for proselytizing. Several Islamic countries under Islamic law—Saudi Arabia, Yemen, Afghanistan, Pakistan, Egypt, Iran, and Maldives—outlaw apostasy and carry imprisonment or the death penalty for those leaving Islam and those enticing Muslims to leave Islam.[citation needed] Also, induced religious conversions in the Indian states Orissa has resulted in communal riots.[citation needed]
See also[edit]
Apostasy, or renunciation of religion
Deathbed conversion, adoption of faith before dying
Forced conversion against the will of the subject
Secondary conversion that results from a relationship
Moral conversion based on the internalist view of morality
List of converts to Christianity
List of converts to Hinduism
List of converts to Islam
List of converts to Judaism
List of converts to Buddhism
Love Jihad conversion to Islam by feigning love
Missionary sent abroad
Inquisition
Islamic Missionary Activity
Missionary (LDS Church)
Rite of Christian Initiation for Adults
Safavid conversion of Iran from Sunnism to Shiism
The Rage Against God, 2010 book by Peter Hitchens
Conversion to Islam in U.S. prisons
References[edit]
1.Jump up ^ More conservative Protestants, especially Fundamentalists, would view a "reaffiliation" to Catholicism as a conversion to a new religion.
2.Jump up ^ Stark, Rodney and Roger Finke. "Acts of Faith: Explaining the Human Side of Religion." University of California Press, 2000. ISBN 978-0-520-22202-1
3.Jump up ^ Meintel, Deirdre. "When There Is No Conversion: Spiritualists and Personal Religious Change". Anthropologica 49 (1): 149–162.
4.Jump up ^ Falkenberg, Steve. "Psychological Explanations of Religious Socialization." Religious Conversion. Eastern Kentucky University. August 31, 2009.
5.Jump up ^ The Independent newspaper: "... finding religion – is there anything middle-class parents won't try to get their children into the 'right' schools?"
6.Jump up ^ http://legacy.fordham.edu/halsall/source/pact-umar.asp
7.Jump up ^ Hefner, Robert W. Conversion to Christianity. University of California Press, 1993. ISBN 0-520-07836-5
8.Jump up ^ Bromiley, Geoffrey W. "Baptism." The International Standard Bible Encyclopedia: A-D (p. 419). Wm. B. Eerdmans Publishing, 1995. ISBN 0-8028-3781-6
9.Jump up ^ "The Purpose of Baptism." http://gospelway.com/salvation/baptism_purpose.php
10.Jump up ^ Augsburg Confession, Article XII: Of Repentance
11.Jump up ^ "conversion, n.". OED Online. September 2013. Oxford University Press.
12.Jump up ^ http://thesaurus.com/browse/conversion
13.Jump up ^ Gerhard Kittel and Gerhard Friedrich, eds, Theological Dictionary of the New Testament: Abridged in One Volume by Geoffrey W. Bromily (Eerdmans, 1985) 101, 403.
14.Jump up ^ Conversion to Christ: The Making of a Christian Hedonist
15.Jump up ^ “St. Paul on Conversion” at http://jesuschristsavior.net/Conversion.html. Accessed November 5, 2013
16.Jump up ^ BibleGateway.com- Commentaries » Matthew 16 » The Cost of the Kingdom
17.Jump up ^ New Catholic Dictionary: conversion
18.Jump up ^ † Saints Constantine & Elena: Reception into the Catechumenate
19.Jump up ^ Paul ChulHong Kang, Justification: The Imputation of Christ's Righteousness from Reformation Theology to the American Great Awakening and the Korean Revivals (Peter Lang, 2006), 70, note 171. Calvin generally defends Augustine’s “monergistic view.”
20.Jump up ^ http://www.thefreedictionary.com/Monergism and Paul ChulHong Kang, Justification: The Imputation of Christ's Righteousness from Reformation Theology to the American Great Awakening and the Korean Revivals (Peter Lang, 2006), 65.
21.Jump up ^ Roger E. Olson, Arminian Theology: Myths and Realities (InterVarsity Press, 2009), 18. “Arminian synergism” refers to “evangelical synergism, which affirms the prevenience of grace.”
22.Jump up ^ See Doctrine and Covenants 68:25-27
23.Jump up ^ See Moroni 8:4-23
24.Jump up ^ See, e.g., "Guide to the Scriptures: Baptism, Baptize: Proper authority", LDS.org (LDS Church)
25.Jump up ^ See, e.g., "Gospel Topics: Priest", LDS.org (LDS Church)
26.Jump up ^ See, e.g., "Baptism", KJV (LDS): LDS Bible Dictionary, LDS Church
27.Jump up ^ See 3 Nephi 11:25
28.^ Jump up to: a b "Performing Priesthood Ordinances", Duties and Blessings of the Priesthood: Basic Manual for Priesthood Holders, Part B, LDS Church, 2000, pp. 41–48
29.Jump up ^ Converts to Islam
30.Jump up ^ How to Become a Muslim - Meeting Place for Reverts/Converts To Islam
31.Jump up ^ Every Child is Born Muslim
32.Jump up ^ Conversion to Islam
33.Jump up ^ Is Circumcision obligatory after conversion?
34.Jump up ^ Considering Converting: Is it necessary to be circumcised?
35.Jump up ^ Circumcision for Converts
36.Jump up ^ Smith, P. (1999). A Concise Encyclopedia of the Bahá'í Faith. Oxford, UK: Oneworld Publications. ISBN 1-85168-184-1.
37.Jump up ^ Momen, M. (1997). A Short Introduction to the Bahá'í Faith. Oxford, UK: One World Publications. ISBN 1-85168-209-0.
38.^ Jump up to: a b Arvind Sharma (2011), Hinduism as a Missionary Religion, State University of New York Press, ISBN 978-1438432113, pages 31-53
39.Jump up ^ Gauri Viswanathan (1998), Outside the Fold: Conversion, Modernity, and Belief, Princeton University Press, ISBN 978-0691058993, pages 153-176
40.^ Jump up to: a b Chakravarti, Sitansu (1991), Hinduism, a way of life, Motilal Banarsidass Publ., p. 71, ISBN 978-81-208-0899-7
41.Jump up ^ Julius J. Lipner, Hindus: Their Religious Beliefs and Practices, 2nd Edition, Routledge, ISBN 978-0-415-45677-7, page 8; Quote: “(...) one need not be religious in the minimal sense described to be accepted as a Hindu by Hindus, or describe oneself perfectly validly as Hindu. One may be polytheistic or monotheistic, monistic or pantheistic, even an agnostic, humanist or atheist, and still be considered a Hindu.”
42.Jump up ^ MK Gandhi, The Essence of Hinduism, Editor: VB Kher, Navajivan Publishing, see page 3; According to Gandhi, "a man may not believe in God and still call himself a Hindu."
43.Jump up ^ Catharine Cookson (2003), Encyclopedia of religious freedom, Taylor & Francis, p. 180, ISBN 978-0-415-94181-5
44.Jump up ^ Bhavasar and Kiem, Spirituality and Health, in Hindu Spirituality, Editor: Ewert Cousins (1989), ISBN 0-8245-0755-X, Crossroads Publishing New York, pp 319-337; John Arapura, Spirit and Spiritual Knowledge in the Upanishads, in Hindu Spirituality, Editor: Ewert Cousins (1989), ISBN 0-8245-0755-X, Crossroads Publishing New York, pp 64-85
45.Jump up ^ Gavin Flood, Brill's Encyclopedia of Hinduism, Editor: Knut Jacobsen (2010), Volume II, Brill, ISBN 978-90-04-17893-9, see Article on Wisdom and Knowledge, pp 881-884
46.Jump up ^ SS Subramuniyaswami (2000), How to become a Hindu, 2nd Edition, Himalayan Academy, ISBN 0945497822, page 153
47.Jump up ^ Jan Gonda, The Indian Religions in Pre-Islamic Indonesia and their survival in Bali, in Handbook of Oriental Studies. Section 3 Southeast Asia, Religions at Google Books, pages 1-47
48.Jump up ^ Richadiana Kartakusama (2006), Archaeology: Indonesian Perspective (Editors: Truman Simanjuntak et al.), Yayasan Obor Indonesia, ISBN 979-2624996, pp. 406-419
49.Jump up ^ Reuter, Thomas (September 2004). Java's Hinduism Revivial. Hinduism Today.
50.Jump up ^ See, for example: ISKCON Law Book, International Society for Krishna Consciousness, GBC Press
51.^ Jump up to: a b c SS Subramuniyaswami (2000), How to become a Hindu, 2nd Edition, Himalayan Academy, ISBN 0945497822, pages 115-118
52.Jump up ^ SS Subramuniyaswami (2000), How to become a Hindu, 2nd Edition, Himalayan Academy, ISBN 0945497822, pages xx, 133-147
53.Jump up ^ SS Subramuniyaswami (2000), How to become a Hindu, 2nd Edition, Himalayan Academy, ISBN 0945497822, pages 157-158
54.Jump up ^ ThinkQuest - Sikhism
55.Jump up ^ About.com - Sikhism
56.^ Jump up to: a b Pravin Shah, Five Great Vows (Maha-vratas) of Jainism Jainism Literature Center, Harvard University Archives (2009)
57.^ Jump up to: a b c d "Think Quest - Map of religions". Think Quest. Retrieved 31 July 2013.
58.Jump up ^ Travel China Guide – Han Chinese, Windows on Asia – Chinese Religions, Justchina.org - China Beliefs, Foreignercn.com - Buddhism in China
59.Jump up ^ Asia Society - Chinese Belief Systems
60.Jump up ^ Asia Society - Buddhism in China
61.Jump up ^ "World Factbook: Japan". CIA. Retrieved 15 January 2011.
62.Jump up ^ Bureau of Democracy, Human Rights, and Labor (15 September 2006). "International Religious Freedom Report 2006". US Department of State. Retrieved 4 December 2007.
63.Jump up ^ Asia Society - Shinto
64.Jump up ^ Buddhism in Korea, Korean Buddhism Magazine, Seoul 1997
65.Jump up ^ Asia Society - Historical and Modern Religions of Korea
66.Jump up ^ "Culture of North Korea – Alternative name, History and ethnic relations". Countries and Their Cultures. Advameg Inc. Retrieved 4 July 2009.
67.Jump up ^ "CIA The World Factbook – North Korea". Cia.gov. Retrieved 3 November 2011.
68.Jump up ^ "Vietnam". Encyclopedia of the Nations. 14 August 2007. Retrieved 28 April 2010.
69.Jump up ^ "Vietnam's religions". Vietnam-holidays.co.uk. Retrieved 28 April 2010.
70.Jump up ^ Asia Society - Religions in Vietnam
71.Jump up ^ Asian History - Mongolia | Facts and History, Windows on Asia - Mongolia, Mongolia Tourism - Religion
72.Jump up ^ Nepal Embassy in Japan, Globerove - Religion in Nepal, Mongolia Asian History - Nepal, Windows on Asia - Nepal
73.Jump up ^ Dalai Lama opposed to practice of conversion[dead link]
74.Jump up ^ Dawei, Bei (2012). Conversion to Tibetan Buddhism: Some Reflections, in: Ura, Dasho, Karma: Chophel, Dendup, Buddhism Without Borders, Proceedings of the International Conference of Global Buddhism, Bhumtang, Bhutan, May 211-23, 2012, The Center for Buthane Studies, pp, 53-75
75.Jump up ^ Melton, J. Gordon (1999-12-10). "Brainwashing and the Cults: The Rise and Fall of a Theory". CESNUR: Center for Studies on New Religions. Retrieved 2009-06-15. "In the United States at the end of the 1970s, brainwashing emerged as a popular theoretical construct around which to understand what appeared to be a sudden rise of new and unfamiliar religious movements during the previous decade, especially those associated with the hippie street-people phenomenon."
76.^ Jump up to: a b Bromley, David G. (1998). "Brainwashing". In William H. Swatos Jr. (Ed.). Encyclopedia of Religion and Society. Walnut Creek, CA: AltaMira. pp. 61–62. ISBN 978-0-7619-8956-1.
77.Jump up ^ Barker, Eileen: New Religious Movements: A Practical Introduction. London: Her Majesty's Stationery office, 1989.
78.Jump up ^ Wright, Stewart A. (1997). "Media Coverage of Unconventional Religion: Any 'Good News' for Minority Faiths?". Review of Religious Research (Review of Religious Research, Vol. 39, No. 2) 39 (2): 101–115. doi:10.2307/3512176. JSTOR 3512176.
79.Jump up ^ Barker, Eileen (1986). "Religious Movements: Cult and Anti-Cult Since Jonestown". Annual Review of Sociology 12: 329–346. doi:10.1146/annurev.so.12.080186.001553.
80.Jump up ^ Conversion, Unification Church, Encyclopedia of Religion and Society, Hartford Institute for Religion Research, Hartford Seminary
81.Jump up ^ Introduction to New and Alternative Religions in America: African diaspora traditions and other American innovations, Volume 5 of Introduction to New and Alternative Religions in America, W. Michael Ashcraft, Greenwood Publishing Group, 2006 ISBN 0-275-98717-5, ISBN 978-0-275-98717-6, page 180
82.Jump up ^ Exploring New Religions, Issues in contemporary religion, George D. Chryssides, Continuum International Publishing Group, 2001 ISBN 0-8264-5959-5, ISBN 978-0-8264-5959-6 page 1
83.Jump up ^ The Foster Report. Chapter 5, "The Practices of Scientology;" section (a), "Recruitment;" pages 75-76.
84.Jump up ^ "Artists Find Inspiration, Education at Church of Scientology & Celebrity Centre Nashville." The Tennessee Tribune, Jan 20-Jan 26, 2011. Vol. 22, Iss. 3, pg. 14A
85.Jump up ^ Goodyear, Dana (2008-01-14). "Château Scientology". Letter from California. The New Yorker. Retrieved 2008-01-10.
86.Jump up ^ Friedman, Roger (3 September 2003). "Will Scientology Celebs Sign 'Spiritual' Contract?". FOX News. Retrieved 2008-12-07.
87.Jump up ^ Schepens, T. (Dutch) Religieuze bewegingen in Nederland volume 29, Sekten Ontkerkelijking en religieuze vitaliteit: nieuwe religieuze bewegingen en New Age-centra in Nederland (1994) VU uitgeverij ISBN 90-5383-341-2
88.Jump up ^ Stark, R & W.S. Bainbridge The future of religion: secularization, revival and cult formation (1985) Berkeley/Los Angeles/London: University of California press
89.Jump up ^ Joining a Cult: Religious Choice or Psychological Aberration?
Further reading[edit]
Barker, Eileen The Making of a Moonie: Choice or Brainwashing? (1984)
Barrett, D. V. The New Believers: A survey of sects, cults and alternative religions (2001) UK, Cassell & Co ISBN 0-304-35592-5
Cooper, Richard S. "The Assessment and Collection of Kharaj Tax in Medieval Egypt" Journal of the American Oriental Society, Vol. 96, No. 3. (Jul–Sep., 1976), pp. 365–382.
Curtin, Phillip D. Cross-Cultural Trade in World History. Cambridge University Press, 1984.
Hoiberg, Dale, and Indu Ramachandran. Students' Britannica India. Popular Prakashan, 2000.
Idris, Gaefar, Sheikh. The Process of Islamization. Plainfield, Ind.: Muslim Students' Association of the U.S. and Canada, 1977. vi, 20 p. Without ISBN
James, William, The varieties of religious experience: a study in human nature. Being the Gifford lectures on natural religion delivered at Edinburgh in 1901-1902; Longmans, Green & Co, New York (1902)
Morris, Harold C., and Lin M. Morris. "Power and purpose: Correlates to conversion." Psychology: A Journal of Human Behavior, Vol 15(4), Nov-Dec 1978, 15–22.
Rambo, Lewis R. Understanding Religious Conversion. Yale University Press, 1993.
Ramstedt, Martin. Hinduism in Modern Indonesia: A Minority Religion Between Local, National, and Global Interests. Routledge, 2004.
Rawat, Ajay S. StudentMan and Forests: The Khatta and Gujjar Settlements of Sub-Himalayan Tarai. Indus Publishing, 1993.
Vasu, Srisa Chandra (1919), The Catechism Of Hindu Dharma, New York: Kessinger Publishing, LLC
External links[edit]
 Look up convert in Wiktionary, the free dictionary.
 Wikiquote has quotations related to: Religious conversion
"Conversion: A Family Affair", Craig Harline, Berfrois, 4 October 2011


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Religious exclusivism

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 The examples and perspective in this article deal primarily with the Levant and Abrahamic Religions and do not represent a worldwide view of the subject. Please improve this article and discuss the issue on the talk page. (May 2012)



Last Judgment, a painting by Jacob de Backer, ca. 1580: Believers ascend into Heaven while sinners and those who reject the faith are doomed to Hell.
Religious exclusivism is the doctrine or belief that only one particular religion or belief system is true.[1]


Contents  [hide]
1 Ancient Greece
2 Christian exclusivism
3 Islamic exclusivism
4 Judaism
5 Other forms
6 References

Ancient Greece[edit]
[icon] This section requires expansion with: content supported by reliable, secondary sources. (March 2015)
Christian exclusivism[edit]
[icon] This section requires expansion with: content supported by reliable, secondary sources. (March 2015)
Islamic exclusivism[edit]
Further information: Islam and other religions, Divisions of the world in Islam and Islamism
Muslims believe that Islam is the original and primordial faith, or fitrah, that was revealed by Muhammad.[2] Muslims maintain that previous messages and revelations have been partially changed or corrupted over time[3] and consider the Quran to be the unaltered and the final revelation from Allah. Religious concepts and practices include the five pillars of Islam, which are basic concepts and obligatory acts of worship, and following Islamic law, which touches on virtually every aspect of life and society, encompassing everything from banking and welfare, to warfare and the environment.[4][5][6]
Islam began its history with an exclusivist attitude toward polytheist religions, but an inclusivist attitude toward Christians and Jews. As people "of the Book," believers in the oneness of God were given the status of dimmi, conferring on them certain rights, including the right to practice their religions openly and not to be pressured to accept Islam.
In practice, however, neither the inclusion of Jews and Christians nor militant exclusivism toward "pagans" was always practiced. Trinitarian Christians were accused of idolatry because of their veneration of icons and were also sometimes treated as polytheists because of the doctrines of the Trinity and the Incarnation. As strict monotheists, Jews generally fared better than Christians under Islamic rule. Jews and Christians are viewed largely favorably as compared to any other religion.
The basic attitude of Islam toward other religions remains unchanged today, but it should be noted that certain Islamic nations, such as Saudi Arabia and Iran, are more exclusivistic toward other religions than are others, such as Indonesia and Egypt.
Islam does accept sincere Jews, Christians, and Sabians as people "of the Book" along with Muslims.
Judaism[edit]
Jews believe that the God of Abraham is the one true God. The Jews believe the God of Abraham entered into a covenant with the ancient Israelites, marking them as his Chosen People, giving them a mission to spread the concept of monotheism. Jews do not consider their chosenness to be a mark of superiority to other nations, but a responsibility to be an example of behavior for other nations to emulate.[7]
Other forms[edit]
Buddhist religious exclusivism may be seen in the implication that those who do not accept the teachings of the Buddha, such as the Eightfold Path, are destined to repeat the cycle of suffering through endless reincarnations; while those who practice the true way can reach enlightenment. Neo-Buddhist groups sometimes consider their tradition the true path to enlightenment and engage in strong evangelical efforts to influence those they consider to be in darkness. Several sects associated with[clarification needed] Nichiren Buddhism may be included in this category.
However, many followers of Eastern religions are not exclusivist. For example, there are millions of Buddhists who would also consider themselves to follow Confucianism or Taoism.[8]
References[edit]
1.Jump up ^ William J. Wainwright (2005). The Oxford handbook of philosophy of religion. Oxford University Press. p. 345. ISBN 978-0-19-513809-2.
2.Jump up ^ [Encyclopædia Britannica "Islam" http://www.britannica.com/EBchecked/topic/295507/Islam] Accessed July 2013
3.Jump up ^ Accad (2003): According to Ibn Taymiya, although only some Muslims accept the textual veracity of the entire Bible, most Muslims will grant the veracity of most of it.
4.Jump up ^ Esposito (2002b), p.17
5.Jump up ^ Esposito (2002b), pp.111, 112, 118
6.Jump up ^ "Shari'ah". Encyclopædia Britannica Online.
7.Jump up ^ "What Does It Mean For Jews to Be the Chosen People?" Pelaia, Ariela.
8.Jump up ^ Gerald R. McDermott (2005), Testing Stark's Thesis:Is Mormonism the First New World Religion since Islam?, BYU Studies
Corney, Peter, and Kevin Giles. Exclusivism and the Gospel. Kew, Vic: St. Hilary's Anglican Church, 1997. OCLC 38819137
Dickson, Kwesi A. Uncompleted Mission: Christianity and Exclusivism. Orbis Books, 1991. ISBN 978-0-88344-751-2
Griffiths, Paul. Problems of Religious Diversity. Exploring the Philosophy of Religion. Blackwell Publishers, 2001. ISBN 0-631-21150-0
Küng, Hans. Christianity and the World Religions: Paths of Dialogue with Islam, Hinduism, and Buddhism. Doubleday, 1986. ISBN 978-0-385-19471-6
Quinn, Philip, and Kevin Meeker. The Philosophical Challenge of Religious Diversity. Oxford University Press, 1999. ISBN 978-0-19-512155-1
  


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Religious exclusivism

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Globe icon.
 The examples and perspective in this article deal primarily with the Levant and Abrahamic Religions and do not represent a worldwide view of the subject. Please improve this article and discuss the issue on the talk page. (May 2012)



Last Judgment, a painting by Jacob de Backer, ca. 1580: Believers ascend into Heaven while sinners and those who reject the faith are doomed to Hell.
Religious exclusivism is the doctrine or belief that only one particular religion or belief system is true.[1]


Contents  [hide]
1 Ancient Greece
2 Christian exclusivism
3 Islamic exclusivism
4 Judaism
5 Other forms
6 References

Ancient Greece[edit]
[icon] This section requires expansion with: content supported by reliable, secondary sources. (March 2015)
Christian exclusivism[edit]
[icon] This section requires expansion with: content supported by reliable, secondary sources. (March 2015)
Islamic exclusivism[edit]
Further information: Islam and other religions, Divisions of the world in Islam and Islamism
Muslims believe that Islam is the original and primordial faith, or fitrah, that was revealed by Muhammad.[2] Muslims maintain that previous messages and revelations have been partially changed or corrupted over time[3] and consider the Quran to be the unaltered and the final revelation from Allah. Religious concepts and practices include the five pillars of Islam, which are basic concepts and obligatory acts of worship, and following Islamic law, which touches on virtually every aspect of life and society, encompassing everything from banking and welfare, to warfare and the environment.[4][5][6]
Islam began its history with an exclusivist attitude toward polytheist religions, but an inclusivist attitude toward Christians and Jews. As people "of the Book," believers in the oneness of God were given the status of dimmi, conferring on them certain rights, including the right to practice their religions openly and not to be pressured to accept Islam.
In practice, however, neither the inclusion of Jews and Christians nor militant exclusivism toward "pagans" was always practiced. Trinitarian Christians were accused of idolatry because of their veneration of icons and were also sometimes treated as polytheists because of the doctrines of the Trinity and the Incarnation. As strict monotheists, Jews generally fared better than Christians under Islamic rule. Jews and Christians are viewed largely favorably as compared to any other religion.
The basic attitude of Islam toward other religions remains unchanged today, but it should be noted that certain Islamic nations, such as Saudi Arabia and Iran, are more exclusivistic toward other religions than are others, such as Indonesia and Egypt.
Islam does accept sincere Jews, Christians, and Sabians as people "of the Book" along with Muslims.
Judaism[edit]
Jews believe that the God of Abraham is the one true God. The Jews believe the God of Abraham entered into a covenant with the ancient Israelites, marking them as his Chosen People, giving them a mission to spread the concept of monotheism. Jews do not consider their chosenness to be a mark of superiority to other nations, but a responsibility to be an example of behavior for other nations to emulate.[7]
Other forms[edit]
Buddhist religious exclusivism may be seen in the implication that those who do not accept the teachings of the Buddha, such as the Eightfold Path, are destined to repeat the cycle of suffering through endless reincarnations; while those who practice the true way can reach enlightenment. Neo-Buddhist groups sometimes consider their tradition the true path to enlightenment and engage in strong evangelical efforts to influence those they consider to be in darkness. Several sects associated with[clarification needed] Nichiren Buddhism may be included in this category.
However, many followers of Eastern religions are not exclusivist. For example, there are millions of Buddhists who would also consider themselves to follow Confucianism or Taoism.[8]
References[edit]
1.Jump up ^ William J. Wainwright (2005). The Oxford handbook of philosophy of religion. Oxford University Press. p. 345. ISBN 978-0-19-513809-2.
2.Jump up ^ [Encyclopædia Britannica "Islam" http://www.britannica.com/EBchecked/topic/295507/Islam] Accessed July 2013
3.Jump up ^ Accad (2003): According to Ibn Taymiya, although only some Muslims accept the textual veracity of the entire Bible, most Muslims will grant the veracity of most of it.
4.Jump up ^ Esposito (2002b), p.17
5.Jump up ^ Esposito (2002b), pp.111, 112, 118
6.Jump up ^ "Shari'ah". Encyclopædia Britannica Online.
7.Jump up ^ "What Does It Mean For Jews to Be the Chosen People?" Pelaia, Ariela.
8.Jump up ^ Gerald R. McDermott (2005), Testing Stark's Thesis:Is Mormonism the First New World Religion since Islam?, BYU Studies
Corney, Peter, and Kevin Giles. Exclusivism and the Gospel. Kew, Vic: St. Hilary's Anglican Church, 1997. OCLC 38819137
Dickson, Kwesi A. Uncompleted Mission: Christianity and Exclusivism. Orbis Books, 1991. ISBN 978-0-88344-751-2
Griffiths, Paul. Problems of Religious Diversity. Exploring the Philosophy of Religion. Blackwell Publishers, 2001. ISBN 0-631-21150-0
Küng, Hans. Christianity and the World Religions: Paths of Dialogue with Islam, Hinduism, and Buddhism. Doubleday, 1986. ISBN 978-0-385-19471-6
Quinn, Philip, and Kevin Meeker. The Philosophical Challenge of Religious Diversity. Oxford University Press, 1999. ISBN 978-0-19-512155-1
  


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Proselytism

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 This article has been nominated to be checked for its neutrality. Discussion of this nomination can be found on the talk page. (July 2012)
Proselytism /ˈprɒsəlɨˌtɪzəm/ is the act of attempting to educate or convert people to another religion or opinion.[1][2] The word proselytize is derived ultimately from the Greek language prefix προσ- (pros-, toward) and the verb ἔρχομαι (érchomai, to come) in the form of προσήλυτος (prosélytos, a new comer).[3] Historically in the Koine Greek Septuagint and New Testament, the word proselyte denoted a gentile who was considering conversion to Judaism. Though the word proselytism originally referred to Early Christianity (and earlier Gentiles such as God-fearers), it now refers to the attempt of any religion or religious individuals to convert people to their beliefs, or any attempt to convert people to a different point of view, religious or not. Proselytism is illegal in some countries.[4]


Contents  [hide]
1 Bahá'í Faith
2 Christianity
3 Indian religions 3.1 Buddhism
3.2 Hinduism 3.2.1 Hare Krishna
3.3 Jainism
3.4 Sikhism
4 Islam
5 Judaism
6 Inherited membership
7 Propriety
8 Exclusivity
9 Legal standpoint
10 Limits
11 See also
12 References and sources
13 External links

Bahá'í Faith[edit]
In the writings of the Bahá'í Faith, the endeavour to attract people to the religion is strongly emphasized.[5] The process of attracting people to the religion is referred to as teaching.[5] The term proselytism is given the connotation of aggressively teaching the religion to others, and is prohibited.[6]
Every Bahá'í has the obligation of teaching their religion, as it is seen as the path toward bringing peace and justice to the world.[7] Some Bahá'ís move to other countries or cities where there are a small number of Bahá'ís to help spread the religion, and this is called pioneering.[5] Some other Bahá'ís move from place to place in a process called travel teaching.[5] When moving or travelling to other countries Bahá'ís are encouraged to integrate into their new society and apply Bahá'ís principles in living and working with their neighbours. In total, however, only a small minority of Bahá'ís are directly teaching their religion to others.[6]
Bahá'u'lláh, the founder of the Bahá'í Faith, wrote that those who would be teaching his religion should emphasize the importance of ethics and wisdom, and he counselled Bahá'ís to be unrestrained and put their trust in God. At the same time he stated that Bahá'ís should exercise moderation, tact and wisdom and not be too aggressive in their teaching.[7] In sharing their faith with others, Bahá'ís are cautioned to make sure the person they are proposing to teach is open to hearing what they have to say. In most countries becoming a Bahá'í is a simple matter of filling out a card stating a declaration of belief. This includes acknowledgement of Bahá'u'llah as the messenger of God for this age, awareness and acceptance of his teachings, and intention to be obedient to the institutions and laws he established. It does not involve negating one's previous beliefs, due to the Bahá'í belief in progressive revelation.
Christianity[edit]



 Statue of St. Patrick of the Celtic Church, who was famous for proselytizing
Main articles: Mission (Christian), Evangelism and Christianization
Many Christians consider it their obligation to follow what is often termed the Great Commission of Jesus, recorded in the final verses of the Gospel of Matthew: "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen."[8] The Acts of the Apostles and other sources contain several accounts of early Christians following this directive by engaging in individual conversations and mass sermons to spread the Good News. Evangelical Christians often use the term "witnessing" to mean discussing one's faith with another person with the intent of proselytism.
Most self-described Christian groups have organizations devoted to missionary work which in whole or in part includes proselytism of the non-religious and people of other faiths (including sometimes other variants of Christianity).
Some Christians define "proselytism" more narrowly as the attempt to convert people from one Christian tradition to another; those who use the term in this way generally view the practice as illegitimate and in contrast to evangelism, which is converting non-Christians to Christianity. An Eastern Orthodox writer, Stephen Methodius Hayes has written: "If people talk about the need for evangelism, they meet with the response, 'the Orthodox church does not proselytize' as if evangelizing and proselytism were the same thing." However the boundary varies from group to group. For instance the Moscow Patriarchate has repeatedly strongly condemned what it describes as Catholic proselytism of Orthodox Christians within Russia and has therefore opposed a Catholic construction project in an area of Russia where the Catholic community is small. The Catholic Church claims that it is supporting the existing Catholic community within Russia and is not proselytizing.[9][10][11] Recently, the Balamand declaration on proselytism was released between the Roman Catholic Church and Orthodox Churches.
Groups noted for proselytism include:
Anglican
Jehovah's Witnesses
Jews for Jesus
Roman Catholic[12][13]
Seventh-day Adventists
Southern Baptist Convention
The Church of Jesus Christ of Latter-day Saints
Gideons International
Indian religions[edit]



Buddhist proselytism at the time of king Ashoka (260-218 BC), according to the Edicts of Ashoka
Proselytisation is not alien to Indian religions such as Hinduism, Buddhism, Jainism and Sikhism although they are largely pluralistic.
Buddhism[edit]
See also: Conversion to Buddhism
Buddhism has historically been an actively proselytising faith, which spread mainly through monks and missionaries all over India, South Asia and Indo China.The Emperor Ashoka sent royal missionaries to various Kingdoms of South Asia with the message of the Dhamma of the Buddha even sending his son and daughter as missionaries to Sri Lanka. Even Today Buddhism is a growing religion in the West. The role of the bhantes and bhikkus monks for the spread of the message of Buddha and of the faith of Buddhism is crucial. Buddhism admits converts without any distinction of race, previous religion or gender and any adherent of Buddhism can at least theoretically aspire to reach the highest ecclesiastical offices or even attain the status of Buddha or Bodhisattva. Some adherents of Nichiren Buddhism actively proselytise referred to as Shakubuku.
Hinduism[edit]
See also: Conversion to Hinduism
Hinduism, also known as Sanatan Dharma, is the world's oldest continuously practised religion. Classical Hinduism has no binding conversion/reconversion rituals prescribed and one is free to choose the Hindu religion if he/she wants to, or follow any philosophy or belief one fancies and worship any other god in a manner he/she deems fit.
The Arya Samaj movement of Hinduism aimed at stemming the increased conversions to Christianity in 19th century India. It was originally restricted to the reconversion of those Hindus who had, willingly or unwillingly embraced another religion and were now willing to return to the Hindu Fold.
There is a trend in certain areas of India to stop any apostasy from Hindu faith through social ostracism by fundamentalist Hindu political groups, and the reconverts are usually accepted back. Converts from Hinduism to the other religions are condemned because such conversions to Christianity allegedly include material inducements and opportunities offered by foreign missionaries sponsored by Western Christian nations.[citation needed] Similarly any converts from Hinduism to Islam are claimed by Hindu fundamentalist groups to have converted basically to avail polygamy which, by Muslim Personal Law, is legal in India. However, conversion just for the purpose of polygamy is not permissible by Indian law.Convert and Remarry?
Hare Krishna[edit]
One group that takes in willing converts in Hinduism is the International Society for Krishna Consciousness also known as Hare Krishnas. Devotees of the Krishna Consciousness have no codified rituals of conversion, but promote recitation of the Hare Krishna mantra as a means to achieve a mature stage of love of God. ISKCON adherents view Krishna as the supreme deity that those of other faith traditions worship.[14] A commonly accepted notion among Krisna Consciousness devotees is that ISKCON allows one to recognize the primacy of the supreme deity, Krishna, in the practices and traditions of other faiths. Krishna Consciousness promotes the concept of Sanatana-Dharma (Hinduism), the 'eternal law' that other faiths can uncover.[15]
Jainism[edit]
Mahavira (599-527 BC), the 24th Tirthankara of Jainism, developed an early philosophy regarding relativism and subjectivism known as Anekantavada. As a result of this acceptance of alternate religious practices, the phenomenon of proselytisation is largely absent in these religions but not unknown.Converts are welcome to the Jain faith.
Sikhism[edit]
Sikhism is not a proselytizing religion and proselytism is largely discouraged "through force or inducement" out of the belief that each person has a fundamental right to practice their religion freely.[16]
Islam[edit]



 Proselyte protesting in Germany
In Islam, (see dawah and Islamic missionary activity) inviting people to the religion is a meritorious activity. The Qur'an states "Let there be no compulsion in the religion: Surely the Right Path is clearly distinct from the crooked path." (Al-Baqarah, 2:256) which is taken by Muslim scholars that force is not to be used to convert someone to Islam. Muslims consider inviting others to Islam is the mission originally carried out by the Prophets of Allah and is now a collective duty of Muslims. In Qur’an Allah states: "Invite to the Way of your Lord with wisdom and beautiful preaching; and argue with them (non-believers) in ways that are best and most gracious; (leave judging them) for your Rabb knows best, who have strayed from His Path, and who receive guidance." (An-Nahl: 125)
Judaism[edit]
Further information: Conversion to Judaism
Unlike in the Hellenistic era (Second Temple Judaism), in the modern era most branches of Judaism do not actively proselytize non-Jews. Instead non-Jews are encouraged to follow Noahide Law, which is said to assure a place in the World to Come. Some groups, however, will encourage nonobservant Jews to be observant, such as Aish HaTorah or Chabad. Many branches of Judaism are open to the conversion of the non-Jewish spouses of already existing mixed marriages to convert to Judaism.[17] Orthodox Judaism in theory, neither encourages or discourages conversion, however their standards for conversion can be very challenging but persistent and sincere requests for conversion are conducted.[18]
Currently the Dor Deah branch of Orthodoxy is the only group known to actively encourage the proselytizing of Gentiles to Judaism.[19] Today there is no official Dor Dai movement, but the term is used for individuals and synagogues within the Yemenite community (mostly in Israel) who share the original movement's perspectives.
Inherited membership[edit]
See also: Ethnoreligious group
Sects of some religions, such as the Druze and Zoroastrians, do not accept converts at all.[20][21]
Propriety[edit]
Views on the propriety of different types of proselytism differ radically. Some feel that freedom of speech should have no limits and that virtually anyone, anywhere should have the right to talk about anything they see fit. Others see all sorts of proselytism as a nuisance and an intrusion and would like to see them restricted (either completely or to a limited arena). Thus, Prof. Natan Lerner of Tel Aviv University observes that the issue is one of a clash of rights—the perceived right of a person to express his or her views versus the perceived right of a person not to be exposed to views that he or she does not wish to hear.
Some don't mind preaching but are concerned if the speech is accompanied by material benefits (e.g., a soup kitchen that provides food, but only under the condition that the recipients listen to an evangelical discourse) or new converts are given material benefits not available to those who don't convert. Others are concerned if the preaching is aimed at children without the knowledge or consent of the parents.
Exclusivity[edit]
Many religions, including Christianity and Islam, believe that their religion is the One true faith. Judaism discourages active proselytism and maintains an exclusivist doctrine on adherence while Christianity and Islam both doctrinally advocate active proselytism, while discouraging converts from maintaining multiple adherences or apostasy.
Legal standpoint[edit]
From a legal standpoint (international, as well the European Union, or nationally India, Canada and United States), there do appear to be certain criteria in distinguishing licit from illicit proselytism. The International Covenant on Civil and Political Rights Article 18 states,
1.Everyone shall have the right to freedom of thought, conscience and religion. This right shall include freedom to have or to adopt a religion or belief of his choice, and freedom, either individually or in community with others and in public or private, to manifest his religion or belief in worship, observance, practice and teaching.
2.No one shall be subject to coercion which would impair his freedom to have or to adopt a religion or belief of his choice.
3.Freedom to manifest one's religion or beliefs may be subject only to such limitations as are prescribed by law and are necessary to protect public safety, order, health, or morals or the fundamental rights and freedoms of others.
4.The States Parties to the present Covenant undertake to have respect for the liberty of parents and, when applicable, legal guardians to ensure the religious and moral education of their children in conformity with their own convictions.
The first amendments to the constitutions of United States and India, the European Union Charter of Human Rights and the Canadian Charter of Rights and Freedoms provide that all people have:
the right to have religious beliefs (or to not have religious beliefs) (Freedom of Religion);
the right to form organizations for the purpose of worship, as well as for promoting their cause (Freedom of Association); and
the right to speak to others about their convictions, with the purpose of influencing the others. (Freedom of Speech).
By the same token, these very rights exercise a limiting influence on the freedoms of others. For instance, the right to have one's religious (or non-religious) beliefs presumably includes the right not to be coerced by the government into changing these beliefs by threats, discrimination, or similar inducements.[citation needed]
Limits[edit]
Proselytism is considered inappropriate, disrespectful, and offensive by some individuals. As such, it is not protected in certain environments open to the public or are owned privately: government buildings, public education (grade schools and college campuses), the workplace and private properties like ones' home or front yard. These environments, due to either their openness or privacy, are often where proselytism takes place and can come from a variety of sources depending on the environment (e.g., students or teachers in schools and colleges, coworkers or employers, office workers, family members, or neighbors in a community).[citation needed]
Limits on proselytism is a combination of what is considered legal (and this varies from country to country) and what is considered moral or respectful (and this varies from person to person).
Some countries such as Greece[22] prohibited all proselytism until 1994 when Jehovah's Witnesses were legally recognized as a religion and allowed to preach. Some countries such as Morocco prohibit it except for Islam. Some restrict it in various ways such as prohibiting attempts to convert children or prohibit offering physical benefits to new converts.
Religious groups also draw lines between what they are willing to do or not do to convert people. For instance the Catholic Church in Ad gentes states that "The Church strictly forbids forcing anyone to embrace the Faith, or alluring or enticing people by worrisome wiles." The World Council of Churches in The Challenge of Proselytism and the Calling to Common Witness states the following:

19. Proselytism as described in this document stands in opposition to all ecumenical effort. It includes certain activities which often aim at having people change their church affiliation and which we believe must be avoided, such as the following:
making unjust or uncharitable references to other churches’ beliefs and practices and even ridiculing them;
comparing two Christian communities by emphasizing the achievements and ideals of one, and the weaknesses and practical problems of the other;
employing any kind of physical violence, moral compulsion and psychological pressure e.g. the use of certain advertising techniques in mass media that might bring undue pressure on readers/viewers;
using political, social and economic power as a means of winning new members for one’s own church;
extending explicit or implicit offers of education, health care or material inducements or using financial resources with the intent of making converts;
manipulative attitudes and practices that exploit people’s needs, weaknesses or lack of education especially in situations of distress, and fail to respect their freedom and human dignity.
See also[edit]
Deprogramming
Evangelism
Fate of the unlearned
Lists of proselytes
Missionary
Religious conversion
References and sources[edit]
References
1.Jump up ^ "Definition of proselytism". The Free Dictionary. Retrieved 2013-11-25.
2.Jump up ^ "Define Proselytism". Dictionary.com. Retrieved 2013-11-25.
3.Jump up ^ "LSJ: προσήλυτος". LSJ: προσήλυτος. Retrieved 16 November 2011.
4.Jump up ^ Religion, Politics, and Globalization: Anthropological Approaches - Page 224, Galina Lindquist, Don Handelman - 2012
5.^ Jump up to: a b c d Smith, P. (2000). A Concise Encyclopedia of the Bahá'í Faith. Oxford, UK: Oneworld Publications. pp. 334–335. ISBN 1-85168-184-1.
6.^ Jump up to: a b Hatcher, W.S.; Martin, J.D. (1998). The Bahá'í Faith: The Emerging Global Religion. New York, NY: Harper & Row. p. 220. ISBN 0-06-065441-4.
7.^ Jump up to: a b Smith, Peter (2008). An Introduction to the Baha'i Faith. Cambridge: Cambridge University Press. pp. 198–199. ISBN 0-521-86251-5.
8.Jump up ^ Matthew 28:19-20
9.Jump up ^ Kondrusiewicz, Archbishop Tadeusz (2002-02-15). "Moscow's Catholic Archbishop Responds to Alexy II's Accusations". Innovative Media, Inc. Retrieved 2007-09-29.
10.Jump up ^ Fagan, Geraldine (2005-08-03). "Altai officials prefer eyedrops and cattle to Catholics". Forum 18 News Service. Retrieved 2007-09-29.
11.Jump up ^ "Russian patriarch renews complaints on Catholic "proselytism"". Directions to Orthodoxy. 2005-06-05. Retrieved 2007-09-29.
12.Jump up ^ "CWNews". CWNews. 2001-09-28. Retrieved 2012-08-06.
13.Jump up ^ "Daily Mail". London: Daily Mail. 2007-12-14. Retrieved 2012-08-06.
14.Jump up ^ "Philosophy". International Society for Krishna Consciousness. ISKCON.org. Retrieved 24 September 2012. |first1= missing |last1= in Authors list (help)
15.Jump up ^ Sebastian, Rodney; Parmeswaran (April 2008). "Hare Krishnas in Singapore: Agency, State, and Hinduism". Sojourn: Journal of Social Issues in Southeast Asia 23 (1): 81.
16.Jump up ^ Āhalūwālīā, Jasabīra Siṅgha (1983). The sovereignty of the Sikh doctrine: Sikhism in the perspective of modern thought. Bahri. p. 47. Retrieved 26 September 2010.
17.Jump up ^ http://urj.org/pr/2005/051119a/
18.Jump up ^ Moss, Aron. "Why Do Rabbis Discourage Conversions? - Jewish Identity". Chabad.org. Retrieved 2012-08-06.
19.Jump up ^ "Welcome to Dor Deah". Dordeah.com. Retrieved 2012-08-06.
20.Jump up ^ The Druze permit no conversion, either away from or to their religion. retrieved 29 March 2015
21.Jump up ^ CONVERSION vii. Modern Zoroastrians disagree on whether it is permissible for outsiders to enter their religion. retrieved 29 March 2015
22.Jump up ^ "English translation of the Greek constitution - Article 13.2".
SourcesC. Davis (1996). "Joining a Cult: Religious Choice or Psychological Aberration?". Cleveland-Marshall Journal of Law and Health 11.
"Russian Canonical Territory".
"Human Rights Without Frontiers Int.". European Court Final Judgments on Religious Freedom Issues 1964-2001.
"YouTube Gets Religion". Time.com. 3 October 2008.
"Rabbi Asher Meza's Jewish outreach organization". BeJewish.org.
External links[edit]
 Look up proselytism in Wiktionary, the free dictionary.
 Wikimedia Commons has media related to Proselytism.
Proselytism, Change of Religion, and International Human Rights, by Natan Lerner, PhD
  


Categories: Religious behaviour and experience
Persuasion












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Proselytism

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 This article has been nominated to be checked for its neutrality. Discussion of this nomination can be found on the talk page. (July 2012)
Proselytism /ˈprɒsəlɨˌtɪzəm/ is the act of attempting to educate or convert people to another religion or opinion.[1][2] The word proselytize is derived ultimately from the Greek language prefix προσ- (pros-, toward) and the verb ἔρχομαι (érchomai, to come) in the form of προσήλυτος (prosélytos, a new comer).[3] Historically in the Koine Greek Septuagint and New Testament, the word proselyte denoted a gentile who was considering conversion to Judaism. Though the word proselytism originally referred to Early Christianity (and earlier Gentiles such as God-fearers), it now refers to the attempt of any religion or religious individuals to convert people to their beliefs, or any attempt to convert people to a different point of view, religious or not. Proselytism is illegal in some countries.[4]


Contents  [hide]
1 Bahá'í Faith
2 Christianity
3 Indian religions 3.1 Buddhism
3.2 Hinduism 3.2.1 Hare Krishna
3.3 Jainism
3.4 Sikhism
4 Islam
5 Judaism
6 Inherited membership
7 Propriety
8 Exclusivity
9 Legal standpoint
10 Limits
11 See also
12 References and sources
13 External links

Bahá'í Faith[edit]
In the writings of the Bahá'í Faith, the endeavour to attract people to the religion is strongly emphasized.[5] The process of attracting people to the religion is referred to as teaching.[5] The term proselytism is given the connotation of aggressively teaching the religion to others, and is prohibited.[6]
Every Bahá'í has the obligation of teaching their religion, as it is seen as the path toward bringing peace and justice to the world.[7] Some Bahá'ís move to other countries or cities where there are a small number of Bahá'ís to help spread the religion, and this is called pioneering.[5] Some other Bahá'ís move from place to place in a process called travel teaching.[5] When moving or travelling to other countries Bahá'ís are encouraged to integrate into their new society and apply Bahá'ís principles in living and working with their neighbours. In total, however, only a small minority of Bahá'ís are directly teaching their religion to others.[6]
Bahá'u'lláh, the founder of the Bahá'í Faith, wrote that those who would be teaching his religion should emphasize the importance of ethics and wisdom, and he counselled Bahá'ís to be unrestrained and put their trust in God. At the same time he stated that Bahá'ís should exercise moderation, tact and wisdom and not be too aggressive in their teaching.[7] In sharing their faith with others, Bahá'ís are cautioned to make sure the person they are proposing to teach is open to hearing what they have to say. In most countries becoming a Bahá'í is a simple matter of filling out a card stating a declaration of belief. This includes acknowledgement of Bahá'u'llah as the messenger of God for this age, awareness and acceptance of his teachings, and intention to be obedient to the institutions and laws he established. It does not involve negating one's previous beliefs, due to the Bahá'í belief in progressive revelation.
Christianity[edit]



 Statue of St. Patrick of the Celtic Church, who was famous for proselytizing
Main articles: Mission (Christian), Evangelism and Christianization
Many Christians consider it their obligation to follow what is often termed the Great Commission of Jesus, recorded in the final verses of the Gospel of Matthew: "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen."[8] The Acts of the Apostles and other sources contain several accounts of early Christians following this directive by engaging in individual conversations and mass sermons to spread the Good News. Evangelical Christians often use the term "witnessing" to mean discussing one's faith with another person with the intent of proselytism.
Most self-described Christian groups have organizations devoted to missionary work which in whole or in part includes proselytism of the non-religious and people of other faiths (including sometimes other variants of Christianity).
Some Christians define "proselytism" more narrowly as the attempt to convert people from one Christian tradition to another; those who use the term in this way generally view the practice as illegitimate and in contrast to evangelism, which is converting non-Christians to Christianity. An Eastern Orthodox writer, Stephen Methodius Hayes has written: "If people talk about the need for evangelism, they meet with the response, 'the Orthodox church does not proselytize' as if evangelizing and proselytism were the same thing." However the boundary varies from group to group. For instance the Moscow Patriarchate has repeatedly strongly condemned what it describes as Catholic proselytism of Orthodox Christians within Russia and has therefore opposed a Catholic construction project in an area of Russia where the Catholic community is small. The Catholic Church claims that it is supporting the existing Catholic community within Russia and is not proselytizing.[9][10][11] Recently, the Balamand declaration on proselytism was released between the Roman Catholic Church and Orthodox Churches.
Groups noted for proselytism include:
Anglican
Jehovah's Witnesses
Jews for Jesus
Roman Catholic[12][13]
Seventh-day Adventists
Southern Baptist Convention
The Church of Jesus Christ of Latter-day Saints
Gideons International
Indian religions[edit]



Buddhist proselytism at the time of king Ashoka (260-218 BC), according to the Edicts of Ashoka
Proselytisation is not alien to Indian religions such as Hinduism, Buddhism, Jainism and Sikhism although they are largely pluralistic.
Buddhism[edit]
See also: Conversion to Buddhism
Buddhism has historically been an actively proselytising faith, which spread mainly through monks and missionaries all over India, South Asia and Indo China.The Emperor Ashoka sent royal missionaries to various Kingdoms of South Asia with the message of the Dhamma of the Buddha even sending his son and daughter as missionaries to Sri Lanka. Even Today Buddhism is a growing religion in the West. The role of the bhantes and bhikkus monks for the spread of the message of Buddha and of the faith of Buddhism is crucial. Buddhism admits converts without any distinction of race, previous religion or gender and any adherent of Buddhism can at least theoretically aspire to reach the highest ecclesiastical offices or even attain the status of Buddha or Bodhisattva. Some adherents of Nichiren Buddhism actively proselytise referred to as Shakubuku.
Hinduism[edit]
See also: Conversion to Hinduism
Hinduism, also known as Sanatan Dharma, is the world's oldest continuously practised religion. Classical Hinduism has no binding conversion/reconversion rituals prescribed and one is free to choose the Hindu religion if he/she wants to, or follow any philosophy or belief one fancies and worship any other god in a manner he/she deems fit.
The Arya Samaj movement of Hinduism aimed at stemming the increased conversions to Christianity in 19th century India. It was originally restricted to the reconversion of those Hindus who had, willingly or unwillingly embraced another religion and were now willing to return to the Hindu Fold.
There is a trend in certain areas of India to stop any apostasy from Hindu faith through social ostracism by fundamentalist Hindu political groups, and the reconverts are usually accepted back. Converts from Hinduism to the other religions are condemned because such conversions to Christianity allegedly include material inducements and opportunities offered by foreign missionaries sponsored by Western Christian nations.[citation needed] Similarly any converts from Hinduism to Islam are claimed by Hindu fundamentalist groups to have converted basically to avail polygamy which, by Muslim Personal Law, is legal in India. However, conversion just for the purpose of polygamy is not permissible by Indian law.Convert and Remarry?
Hare Krishna[edit]
One group that takes in willing converts in Hinduism is the International Society for Krishna Consciousness also known as Hare Krishnas. Devotees of the Krishna Consciousness have no codified rituals of conversion, but promote recitation of the Hare Krishna mantra as a means to achieve a mature stage of love of God. ISKCON adherents view Krishna as the supreme deity that those of other faith traditions worship.[14] A commonly accepted notion among Krisna Consciousness devotees is that ISKCON allows one to recognize the primacy of the supreme deity, Krishna, in the practices and traditions of other faiths. Krishna Consciousness promotes the concept of Sanatana-Dharma (Hinduism), the 'eternal law' that other faiths can uncover.[15]
Jainism[edit]
Mahavira (599-527 BC), the 24th Tirthankara of Jainism, developed an early philosophy regarding relativism and subjectivism known as Anekantavada. As a result of this acceptance of alternate religious practices, the phenomenon of proselytisation is largely absent in these religions but not unknown.Converts are welcome to the Jain faith.
Sikhism[edit]
Sikhism is not a proselytizing religion and proselytism is largely discouraged "through force or inducement" out of the belief that each person has a fundamental right to practice their religion freely.[16]
Islam[edit]



 Proselyte protesting in Germany
In Islam, (see dawah and Islamic missionary activity) inviting people to the religion is a meritorious activity. The Qur'an states "Let there be no compulsion in the religion: Surely the Right Path is clearly distinct from the crooked path." (Al-Baqarah, 2:256) which is taken by Muslim scholars that force is not to be used to convert someone to Islam. Muslims consider inviting others to Islam is the mission originally carried out by the Prophets of Allah and is now a collective duty of Muslims. In Qur’an Allah states: "Invite to the Way of your Lord with wisdom and beautiful preaching; and argue with them (non-believers) in ways that are best and most gracious; (leave judging them) for your Rabb knows best, who have strayed from His Path, and who receive guidance." (An-Nahl: 125)
Judaism[edit]
Further information: Conversion to Judaism
Unlike in the Hellenistic era (Second Temple Judaism), in the modern era most branches of Judaism do not actively proselytize non-Jews. Instead non-Jews are encouraged to follow Noahide Law, which is said to assure a place in the World to Come. Some groups, however, will encourage nonobservant Jews to be observant, such as Aish HaTorah or Chabad. Many branches of Judaism are open to the conversion of the non-Jewish spouses of already existing mixed marriages to convert to Judaism.[17] Orthodox Judaism in theory, neither encourages or discourages conversion, however their standards for conversion can be very challenging but persistent and sincere requests for conversion are conducted.[18]
Currently the Dor Deah branch of Orthodoxy is the only group known to actively encourage the proselytizing of Gentiles to Judaism.[19] Today there is no official Dor Dai movement, but the term is used for individuals and synagogues within the Yemenite community (mostly in Israel) who share the original movement's perspectives.
Inherited membership[edit]
See also: Ethnoreligious group
Sects of some religions, such as the Druze and Zoroastrians, do not accept converts at all.[20][21]
Propriety[edit]
Views on the propriety of different types of proselytism differ radically. Some feel that freedom of speech should have no limits and that virtually anyone, anywhere should have the right to talk about anything they see fit. Others see all sorts of proselytism as a nuisance and an intrusion and would like to see them restricted (either completely or to a limited arena). Thus, Prof. Natan Lerner of Tel Aviv University observes that the issue is one of a clash of rights—the perceived right of a person to express his or her views versus the perceived right of a person not to be exposed to views that he or she does not wish to hear.
Some don't mind preaching but are concerned if the speech is accompanied by material benefits (e.g., a soup kitchen that provides food, but only under the condition that the recipients listen to an evangelical discourse) or new converts are given material benefits not available to those who don't convert. Others are concerned if the preaching is aimed at children without the knowledge or consent of the parents.
Exclusivity[edit]
Many religions, including Christianity and Islam, believe that their religion is the One true faith. Judaism discourages active proselytism and maintains an exclusivist doctrine on adherence while Christianity and Islam both doctrinally advocate active proselytism, while discouraging converts from maintaining multiple adherences or apostasy.
Legal standpoint[edit]
From a legal standpoint (international, as well the European Union, or nationally India, Canada and United States), there do appear to be certain criteria in distinguishing licit from illicit proselytism. The International Covenant on Civil and Political Rights Article 18 states,
1.Everyone shall have the right to freedom of thought, conscience and religion. This right shall include freedom to have or to adopt a religion or belief of his choice, and freedom, either individually or in community with others and in public or private, to manifest his religion or belief in worship, observance, practice and teaching.
2.No one shall be subject to coercion which would impair his freedom to have or to adopt a religion or belief of his choice.
3.Freedom to manifest one's religion or beliefs may be subject only to such limitations as are prescribed by law and are necessary to protect public safety, order, health, or morals or the fundamental rights and freedoms of others.
4.The States Parties to the present Covenant undertake to have respect for the liberty of parents and, when applicable, legal guardians to ensure the religious and moral education of their children in conformity with their own convictions.
The first amendments to the constitutions of United States and India, the European Union Charter of Human Rights and the Canadian Charter of Rights and Freedoms provide that all people have:
the right to have religious beliefs (or to not have religious beliefs) (Freedom of Religion);
the right to form organizations for the purpose of worship, as well as for promoting their cause (Freedom of Association); and
the right to speak to others about their convictions, with the purpose of influencing the others. (Freedom of Speech).
By the same token, these very rights exercise a limiting influence on the freedoms of others. For instance, the right to have one's religious (or non-religious) beliefs presumably includes the right not to be coerced by the government into changing these beliefs by threats, discrimination, or similar inducements.[citation needed]
Limits[edit]
Proselytism is considered inappropriate, disrespectful, and offensive by some individuals. As such, it is not protected in certain environments open to the public or are owned privately: government buildings, public education (grade schools and college campuses), the workplace and private properties like ones' home or front yard. These environments, due to either their openness or privacy, are often where proselytism takes place and can come from a variety of sources depending on the environment (e.g., students or teachers in schools and colleges, coworkers or employers, office workers, family members, or neighbors in a community).[citation needed]
Limits on proselytism is a combination of what is considered legal (and this varies from country to country) and what is considered moral or respectful (and this varies from person to person).
Some countries such as Greece[22] prohibited all proselytism until 1994 when Jehovah's Witnesses were legally recognized as a religion and allowed to preach. Some countries such as Morocco prohibit it except for Islam. Some restrict it in various ways such as prohibiting attempts to convert children or prohibit offering physical benefits to new converts.
Religious groups also draw lines between what they are willing to do or not do to convert people. For instance the Catholic Church in Ad gentes states that "The Church strictly forbids forcing anyone to embrace the Faith, or alluring or enticing people by worrisome wiles." The World Council of Churches in The Challenge of Proselytism and the Calling to Common Witness states the following:

19. Proselytism as described in this document stands in opposition to all ecumenical effort. It includes certain activities which often aim at having people change their church affiliation and which we believe must be avoided, such as the following:
making unjust or uncharitable references to other churches’ beliefs and practices and even ridiculing them;
comparing two Christian communities by emphasizing the achievements and ideals of one, and the weaknesses and practical problems of the other;
employing any kind of physical violence, moral compulsion and psychological pressure e.g. the use of certain advertising techniques in mass media that might bring undue pressure on readers/viewers;
using political, social and economic power as a means of winning new members for one’s own church;
extending explicit or implicit offers of education, health care or material inducements or using financial resources with the intent of making converts;
manipulative attitudes and practices that exploit people’s needs, weaknesses or lack of education especially in situations of distress, and fail to respect their freedom and human dignity.
See also[edit]
Deprogramming
Evangelism
Fate of the unlearned
Lists of proselytes
Missionary
Religious conversion
References and sources[edit]
References
1.Jump up ^ "Definition of proselytism". The Free Dictionary. Retrieved 2013-11-25.
2.Jump up ^ "Define Proselytism". Dictionary.com. Retrieved 2013-11-25.
3.Jump up ^ "LSJ: προσήλυτος". LSJ: προσήλυτος. Retrieved 16 November 2011.
4.Jump up ^ Religion, Politics, and Globalization: Anthropological Approaches - Page 224, Galina Lindquist, Don Handelman - 2012
5.^ Jump up to: a b c d Smith, P. (2000). A Concise Encyclopedia of the Bahá'í Faith. Oxford, UK: Oneworld Publications. pp. 334–335. ISBN 1-85168-184-1.
6.^ Jump up to: a b Hatcher, W.S.; Martin, J.D. (1998). The Bahá'í Faith: The Emerging Global Religion. New York, NY: Harper & Row. p. 220. ISBN 0-06-065441-4.
7.^ Jump up to: a b Smith, Peter (2008). An Introduction to the Baha'i Faith. Cambridge: Cambridge University Press. pp. 198–199. ISBN 0-521-86251-5.
8.Jump up ^ Matthew 28:19-20
9.Jump up ^ Kondrusiewicz, Archbishop Tadeusz (2002-02-15). "Moscow's Catholic Archbishop Responds to Alexy II's Accusations". Innovative Media, Inc. Retrieved 2007-09-29.
10.Jump up ^ Fagan, Geraldine (2005-08-03). "Altai officials prefer eyedrops and cattle to Catholics". Forum 18 News Service. Retrieved 2007-09-29.
11.Jump up ^ "Russian patriarch renews complaints on Catholic "proselytism"". Directions to Orthodoxy. 2005-06-05. Retrieved 2007-09-29.
12.Jump up ^ "CWNews". CWNews. 2001-09-28. Retrieved 2012-08-06.
13.Jump up ^ "Daily Mail". London: Daily Mail. 2007-12-14. Retrieved 2012-08-06.
14.Jump up ^ "Philosophy". International Society for Krishna Consciousness. ISKCON.org. Retrieved 24 September 2012. |first1= missing |last1= in Authors list (help)
15.Jump up ^ Sebastian, Rodney; Parmeswaran (April 2008). "Hare Krishnas in Singapore: Agency, State, and Hinduism". Sojourn: Journal of Social Issues in Southeast Asia 23 (1): 81.
16.Jump up ^ Āhalūwālīā, Jasabīra Siṅgha (1983). The sovereignty of the Sikh doctrine: Sikhism in the perspective of modern thought. Bahri. p. 47. Retrieved 26 September 2010.
17.Jump up ^ http://urj.org/pr/2005/051119a/
18.Jump up ^ Moss, Aron. "Why Do Rabbis Discourage Conversions? - Jewish Identity". Chabad.org. Retrieved 2012-08-06.
19.Jump up ^ "Welcome to Dor Deah". Dordeah.com. Retrieved 2012-08-06.
20.Jump up ^ The Druze permit no conversion, either away from or to their religion. retrieved 29 March 2015
21.Jump up ^ CONVERSION vii. Modern Zoroastrians disagree on whether it is permissible for outsiders to enter their religion. retrieved 29 March 2015
22.Jump up ^ "English translation of the Greek constitution - Article 13.2".
SourcesC. Davis (1996). "Joining a Cult: Religious Choice or Psychological Aberration?". Cleveland-Marshall Journal of Law and Health 11.
"Russian Canonical Territory".
"Human Rights Without Frontiers Int.". European Court Final Judgments on Religious Freedom Issues 1964-2001.
"YouTube Gets Religion". Time.com. 3 October 2008.
"Rabbi Asher Meza's Jewish outreach organization". BeJewish.org.
External links[edit]
 Look up proselytism in Wiktionary, the free dictionary.
 Wikimedia Commons has media related to Proselytism.
Proselytism, Change of Religion, and International Human Rights, by Natan Lerner, PhD
  


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Jesuism

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This article is about the philosophy encompassing the teachings of Jesus. For the Catholic religious order known as the Jesuits, see Society of Jesus.
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Jesuism, also called Jesusism or Jesuanism, is the philosophy or teachings of Jesus of Nazareth and the adherence to them.[1]
Jesuism considers Jesus as the supreme authority of Christianity. Within Jesuism, one seeks to restore Jesus' sayings to their original purity. This includes eradicating human interpolations of the Gospels and misconceptions revealed by recent archaeological research.[citation needed]
Jesuism is distinct from and sometimes opposed to mainstream directions.[2] In particular, the term is often contrasted with the theology attributed to Paul of Tarsus and mainstream church dogma.[3][4] Whilst not being opposed to the Christian Bible or Church doctrine, Jesuism does not affirm their authority over the teachings of Jesus. As a philosophy, Owen Flanagan characterized Jesuism as naturalistic and rationalist, rejecting the conflict between faith and science.[5]
Though not specifically associated with Jesuism, the red letter Bibles are one method of studying the teachings of Jesus. Another is the Jefferson Bible. Many New Testament scholars have tried to identify Jesus' authentic sayings and actions. Géza Vermes, in particular, in his The Authentic Gospel of Jesus identifies what elements of the synoptic gospels are attributable to Jesus.[6]


Contents  [hide]
1 Etymology
2 History of usage
3 Beliefs, practices and adherents
4 Jesuism versus Paulinism
5 See also
6 References

Etymology[edit]
The term "Jesuism" was coined by the late 1800s. It is derived from "Jesus" (Jesus of Nazareth) + "-ism" (English suffix, a characteristic or system of beliefs, from French -isme, Latin -ismus, Greek -ismos).[7][8]
History of usage[edit]



Carl Heinrich Bloch's rendition of Jesus' Sermon on the Mount, which is central to the philosophy of Jesusism.
As a concept distinct from Christianity, the terms Jesuism, Jesusism and Jesuanism have been referenced by philosophers, theologians, and writers for over a century. In 1878, freethinker and former Shaker D. M. Bennett wrote that "Jesuism", as distinct from "Paulism", was the gospel taught by Peter, John and James, and the Messianic doctrine of a new Jewish sect.[9] In 1894, American pathologist and atheist Frank Seaver Billings defined "Jesusism" as the "Christianity of the Gospels" and a philosophy which "can be attributed directly to the teachings of Jesus the Nazarene".[10][11] In 1909, the Seventh-day Adventist newspaper Signs of the Times, in an issue titled "Modern Christianity Not Jesusism", the question is posed: "Christianity of today is not the old original Christianity. It is not Jesusism, for it is not the religion which Jesus preached. Is it not time to make Christianity the religion which He personally preached and which He personally practiced?"[12] Harvard theologian Bouck White, in 1911, also defined "Jesusism" as "the religion which Jesus preached".[1] Lord Ernest Hamilton in 1912 wrote that "Jesuism" was simply to love one another and love God.[13] The philosophy of Jesusism was described in the book The Naked Truth of Jesusism from Oriental Manuscripts, penned by theologian Lyman Fairbanks George in 1914, as follows:

It is to restore Jesus' sayings to their original purity.
 It is to eradicate from the Gospels the interpolations of the Middle Ages.
 It is to relate the misconceptions revealed by recent archaeological research.
 It is to present Jesus from an economic viewpoint.
 It is to break through the spell spectral of Cosmic Credulity.
 It is to toll the knell of schism through Jesusism.[14]
The Orthodox theologian Sergei Bulgakov further noted in 1935 that "the concentration of piety on the Christ alone has become a deviation already known by a special term as Jesusism".[15] Influential Catholic theologian Karl Rahner referred to "Jesusism" as a focus on the life of Jesus and attempts to imitate his life, as opposed to a focus on God or the Christian Church.[16] University of Melbourne professor Lindsay Falvey noted in 2009 that "the gospel story so differs from Church doctrine that it could well be of a different religion – Jesusism".[17] Jesusism became the subject of increased academic discussion following its reference by Duke University neurobiologist and philosopher Owen Flanagan in his 2007 book The Really Hard Problem: Meaning in a Material World.[18] Flanagan defines Jesusism as the "message" of Jesus and notes that he "call[s] it ‘Jesusism’ because most Christian Churches do not endorse Jesus’ message truthfully".[2] Rodney Stenning Edgecombe, a professor at the University of Cape Town, in a 2009 essay titled Communication Across the Social Divide remarks how Christianity shifted away from Jesuism; the moral tenets Jesus preached.[19] The terms Jesuism, Jesusism and Jesuanism are also referenced popularly on religious blogs and internet groups.
Beliefs, practices and adherents[edit]
There is no definitive meaning of Jesuism, Jesusism or Jesuanism, and hence no clear ideology. However, Frank Seaver Billings described "Jesusism" as a combination of anarchism and communism (see anarchist communism and Christian anarchism).[8][20][21] Billings, an American atheist and materialist, was critical of all religion, including Jesuism.[10][22]
Various groups use the terms Jesuism, Jesusism and Jesuanism. These include disenchanted Christians who are critical of institutional religion or Pauline Christianity, people who identify themselves as disciples of Jesus rather than Christians, Christian atheists who accept Jesus' teachings but do not believe in God, and atheists who are critical of all religion including Jesuism. Adherents may be termed Jesuists, Jesusists or Jesuans.[23] Due to its fundamental disposition towards theological revelation, some publishers have drawn comparisons between Jesuists and Muwahhidist Muslims.[24]
Jesuism versus Paulinism[edit]
Jesuism does not affirm the spiritual or scriptural authority of the Christian Bible (with the exception of the Gospels). Jesuism is particularly contrasted with Pauline Christianity or Paulinism, the theology of Paul of Tarsus.[25][26]
Ludwig Wittgenstein described the following differences between Paulinism and Jesuism:

The spring which flows quietly and transparently through the Gospels seems to have foam on it in Paul’s Epistles. Or, that is how it seems to me. Perhaps it is just my own impurity which sees cloudiness in it; for why shouldn’t this impurity be able to pollute what is clear? But to me it’s as if I saw human passion here, something like pride or anger, which does not agree with the humility of the Gospels. As if there were here an emphasis on his own person, and even as a religious act, which is foreign to the Gospel.
In the Gospels – so it seems to me – everything is less pretentious, humbler, simpler. There are huts; with Paul a church. There all men are equal and God himself is a man; with Paul there is already something like a hierarchy; honours and offices.[27]
See also[edit]
Christian deism
Christian atheism
Jesus movement
Jewish Christian
Ministry of Jesus
New Monasticism
Sermon on the Mount
Synoptic Gospels
The Aquarian Gospel of Jesus the Christ
Tolstoyan movement
References[edit]
1.^ Jump up to: a b Bouck White. The Call of the Carpenter. USA: Doubleday, Page & Company, 1911. p.314.
2.^ Jump up to: a b Owen J. Flanagan. The Really Hard Problem: Meaning in a Material World. Cambridge: MIT Press, 2007. p.36
3.Jump up ^ Edgar Dewitt Jones. Paul the Stranger. Abilene: Voice of Jesus, 2003 (online transcription).
4.Jump up ^ Douglas J. Del Tondo. Jesus' Words Only. San Diego: Infinity Publishing, 2006. p.19
5.Jump up ^ Owen J. Flanagan. The Really Hard Problem: Meaning in a Material World. Cambridge: MIT Press, 2007. p.263
6.Jump up ^ The Authentic Gospel of Jesus. Geza Vermes. Penguin Books. 2003
7.Jump up ^ D. M. Bennett (1878). "Champions of the Church: Their crimes and persecutions". pp. 119–124. "Paulinism versus Jesuism"
8.^ Jump up to: a b Frank S. Billings (1894). "How shall the rich escape?". Arena Publishing. pp. 42 and 43. "Jesusism, which is Communism, and not Christianity at all as the world accepts it...Jesusism is unadulterated communism, with a most destructive anarchistic tendency"
9.Jump up ^ D. M. Bennett. The Champions of the Church: Their crimes and persecutions. p. 84. "The Progress of Jesuism"
10.^ Jump up to: a b Frank S. Billings (1894). "How shall the rich escape?". Arena Publishing. p. 231. "Emphatically I affirm, not my belief, but my certain knowledge. There is no God"
11.Jump up ^ Frank S. Billings (1894). "How shall the rich escape?". Arena Publishing. p. 42. "Jesusism, or the Christianity of the Gospels, which we think can be attributed directly to the teachings of Jesus the Nazarene...There is but one standard to follow; that is, the utterances directly attributed to Jesus, particularly the celebrated Sermon on the Mount."
12.Jump up ^ "Modern Christianity Not Jesusism." Signs of the Times Vol. 24 No. 25. Melbourne: Signs Publishing Company Limited, June 21, 1909.
13.Jump up ^ Lord Ernest Hamilton (1912). Involution. pp. 169 and 180. "Jeusism"
14.Jump up ^ Lyman F. George. The Naked Truth of Jesusism from Oriental Manuscripts. George Company, Pittsburg, 1914. p. 31
15.Jump up ^ Sergius Bulgakov. The Orthodox Church. London: Centenary Press, 1935. p.102
16.Jump up ^ Declan Marmion, Mary E. Hines. The Cambridge companion to Karl Rahner. Cambridge: Cambridge University Press, 2005. p.166
17.Jump up ^ John L. Falvey. Buddhist-Christian dialogue: Four Papers from the Parliament of the World's Religions. Melbourne, 2009. pp.10-12
18.Jump up ^ Mark R. Alfino. "Spring 2010 Senior Seminar Note 7.3.1. Jesusism?" Spokane: Gonzaga University, 2010.
19.Jump up ^ Rodney Stenning Edgecombe (2009). "Communication Across the Social Divide". p. 33. "Christianity derives from the Greek adjective "christos" ("anointed")…This shifted focus from what he preached (moral tenets that ought properly to be called "Jesuism") to what subsequent commentators, Paul of Tarsus among them, made of his violent death"
20.Jump up ^ Frank S. Billings (1894). "How shall the rich escape?". Arena Publishing. p. 209. "Taking the gospels as our only possible authority, it cannot be denied that Jesusism and anarchism are almost identical"
21.Jump up ^ Frank S. Billings (1894). "How shall the rich escape?". Arena Publishing. p. 54. "If there ever was an anarchist on Earth the gospel Jesus was one"
22.Jump up ^ Frank S. Billings (1894). "How shall the rich escape?". Arena Publishing. p. 84. "Materialist though I am"
23.Jump up ^ The YWCA magazine, Volumes 66-67. 1972. p. 46.
24.Jump up ^ The Church and the Gospel - Page 30, Jean Guitton - 1961
25.Jump up ^ "Paulinism." Random House Dictionary. Random House, 2011.
26.Jump up ^ Frank S. Billings (1894). "How shall the rich escape?". Arena Publishing. p. 114. "Theology has really never recognized individualism…founding itself on that soured brute, Paul of Tarsus, and really denying, like Peter, the nobler spirit of the gospels"
27.Jump up ^ Wittgenstein, as cited in Norman Malcolm. Wittgenstein: A Religious Point of View? London, Routledge, 1993. p.16


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Jesuism

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This article is about the philosophy encompassing the teachings of Jesus. For the Catholic religious order known as the Jesuits, see Society of Jesus.
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Jesuism, also called Jesusism or Jesuanism, is the philosophy or teachings of Jesus of Nazareth and the adherence to them.[1]
Jesuism considers Jesus as the supreme authority of Christianity. Within Jesuism, one seeks to restore Jesus' sayings to their original purity. This includes eradicating human interpolations of the Gospels and misconceptions revealed by recent archaeological research.[citation needed]
Jesuism is distinct from and sometimes opposed to mainstream directions.[2] In particular, the term is often contrasted with the theology attributed to Paul of Tarsus and mainstream church dogma.[3][4] Whilst not being opposed to the Christian Bible or Church doctrine, Jesuism does not affirm their authority over the teachings of Jesus. As a philosophy, Owen Flanagan characterized Jesuism as naturalistic and rationalist, rejecting the conflict between faith and science.[5]
Though not specifically associated with Jesuism, the red letter Bibles are one method of studying the teachings of Jesus. Another is the Jefferson Bible. Many New Testament scholars have tried to identify Jesus' authentic sayings and actions. Géza Vermes, in particular, in his The Authentic Gospel of Jesus identifies what elements of the synoptic gospels are attributable to Jesus.[6]


Contents  [hide]
1 Etymology
2 History of usage
3 Beliefs, practices and adherents
4 Jesuism versus Paulinism
5 See also
6 References

Etymology[edit]
The term "Jesuism" was coined by the late 1800s. It is derived from "Jesus" (Jesus of Nazareth) + "-ism" (English suffix, a characteristic or system of beliefs, from French -isme, Latin -ismus, Greek -ismos).[7][8]
History of usage[edit]



Carl Heinrich Bloch's rendition of Jesus' Sermon on the Mount, which is central to the philosophy of Jesusism.
As a concept distinct from Christianity, the terms Jesuism, Jesusism and Jesuanism have been referenced by philosophers, theologians, and writers for over a century. In 1878, freethinker and former Shaker D. M. Bennett wrote that "Jesuism", as distinct from "Paulism", was the gospel taught by Peter, John and James, and the Messianic doctrine of a new Jewish sect.[9] In 1894, American pathologist and atheist Frank Seaver Billings defined "Jesusism" as the "Christianity of the Gospels" and a philosophy which "can be attributed directly to the teachings of Jesus the Nazarene".[10][11] In 1909, the Seventh-day Adventist newspaper Signs of the Times, in an issue titled "Modern Christianity Not Jesusism", the question is posed: "Christianity of today is not the old original Christianity. It is not Jesusism, for it is not the religion which Jesus preached. Is it not time to make Christianity the religion which He personally preached and which He personally practiced?"[12] Harvard theologian Bouck White, in 1911, also defined "Jesusism" as "the religion which Jesus preached".[1] Lord Ernest Hamilton in 1912 wrote that "Jesuism" was simply to love one another and love God.[13] The philosophy of Jesusism was described in the book The Naked Truth of Jesusism from Oriental Manuscripts, penned by theologian Lyman Fairbanks George in 1914, as follows:

It is to restore Jesus' sayings to their original purity.
 It is to eradicate from the Gospels the interpolations of the Middle Ages.
 It is to relate the misconceptions revealed by recent archaeological research.
 It is to present Jesus from an economic viewpoint.
 It is to break through the spell spectral of Cosmic Credulity.
 It is to toll the knell of schism through Jesusism.[14]
The Orthodox theologian Sergei Bulgakov further noted in 1935 that "the concentration of piety on the Christ alone has become a deviation already known by a special term as Jesusism".[15] Influential Catholic theologian Karl Rahner referred to "Jesusism" as a focus on the life of Jesus and attempts to imitate his life, as opposed to a focus on God or the Christian Church.[16] University of Melbourne professor Lindsay Falvey noted in 2009 that "the gospel story so differs from Church doctrine that it could well be of a different religion – Jesusism".[17] Jesusism became the subject of increased academic discussion following its reference by Duke University neurobiologist and philosopher Owen Flanagan in his 2007 book The Really Hard Problem: Meaning in a Material World.[18] Flanagan defines Jesusism as the "message" of Jesus and notes that he "call[s] it ‘Jesusism’ because most Christian Churches do not endorse Jesus’ message truthfully".[2] Rodney Stenning Edgecombe, a professor at the University of Cape Town, in a 2009 essay titled Communication Across the Social Divide remarks how Christianity shifted away from Jesuism; the moral tenets Jesus preached.[19] The terms Jesuism, Jesusism and Jesuanism are also referenced popularly on religious blogs and internet groups.
Beliefs, practices and adherents[edit]
There is no definitive meaning of Jesuism, Jesusism or Jesuanism, and hence no clear ideology. However, Frank Seaver Billings described "Jesusism" as a combination of anarchism and communism (see anarchist communism and Christian anarchism).[8][20][21] Billings, an American atheist and materialist, was critical of all religion, including Jesuism.[10][22]
Various groups use the terms Jesuism, Jesusism and Jesuanism. These include disenchanted Christians who are critical of institutional religion or Pauline Christianity, people who identify themselves as disciples of Jesus rather than Christians, Christian atheists who accept Jesus' teachings but do not believe in God, and atheists who are critical of all religion including Jesuism. Adherents may be termed Jesuists, Jesusists or Jesuans.[23] Due to its fundamental disposition towards theological revelation, some publishers have drawn comparisons between Jesuists and Muwahhidist Muslims.[24]
Jesuism versus Paulinism[edit]
Jesuism does not affirm the spiritual or scriptural authority of the Christian Bible (with the exception of the Gospels). Jesuism is particularly contrasted with Pauline Christianity or Paulinism, the theology of Paul of Tarsus.[25][26]
Ludwig Wittgenstein described the following differences between Paulinism and Jesuism:

The spring which flows quietly and transparently through the Gospels seems to have foam on it in Paul’s Epistles. Or, that is how it seems to me. Perhaps it is just my own impurity which sees cloudiness in it; for why shouldn’t this impurity be able to pollute what is clear? But to me it’s as if I saw human passion here, something like pride or anger, which does not agree with the humility of the Gospels. As if there were here an emphasis on his own person, and even as a religious act, which is foreign to the Gospel.
In the Gospels – so it seems to me – everything is less pretentious, humbler, simpler. There are huts; with Paul a church. There all men are equal and God himself is a man; with Paul there is already something like a hierarchy; honours and offices.[27]
See also[edit]
Christian deism
Christian atheism
Jesus movement
Jewish Christian
Ministry of Jesus
New Monasticism
Sermon on the Mount
Synoptic Gospels
The Aquarian Gospel of Jesus the Christ
Tolstoyan movement
References[edit]
1.^ Jump up to: a b Bouck White. The Call of the Carpenter. USA: Doubleday, Page & Company, 1911. p.314.
2.^ Jump up to: a b Owen J. Flanagan. The Really Hard Problem: Meaning in a Material World. Cambridge: MIT Press, 2007. p.36
3.Jump up ^ Edgar Dewitt Jones. Paul the Stranger. Abilene: Voice of Jesus, 2003 (online transcription).
4.Jump up ^ Douglas J. Del Tondo. Jesus' Words Only. San Diego: Infinity Publishing, 2006. p.19
5.Jump up ^ Owen J. Flanagan. The Really Hard Problem: Meaning in a Material World. Cambridge: MIT Press, 2007. p.263
6.Jump up ^ The Authentic Gospel of Jesus. Geza Vermes. Penguin Books. 2003
7.Jump up ^ D. M. Bennett (1878). "Champions of the Church: Their crimes and persecutions". pp. 119–124. "Paulinism versus Jesuism"
8.^ Jump up to: a b Frank S. Billings (1894). "How shall the rich escape?". Arena Publishing. pp. 42 and 43. "Jesusism, which is Communism, and not Christianity at all as the world accepts it...Jesusism is unadulterated communism, with a most destructive anarchistic tendency"
9.Jump up ^ D. M. Bennett. The Champions of the Church: Their crimes and persecutions. p. 84. "The Progress of Jesuism"
10.^ Jump up to: a b Frank S. Billings (1894). "How shall the rich escape?". Arena Publishing. p. 231. "Emphatically I affirm, not my belief, but my certain knowledge. There is no God"
11.Jump up ^ Frank S. Billings (1894). "How shall the rich escape?". Arena Publishing. p. 42. "Jesusism, or the Christianity of the Gospels, which we think can be attributed directly to the teachings of Jesus the Nazarene...There is but one standard to follow; that is, the utterances directly attributed to Jesus, particularly the celebrated Sermon on the Mount."
12.Jump up ^ "Modern Christianity Not Jesusism." Signs of the Times Vol. 24 No. 25. Melbourne: Signs Publishing Company Limited, June 21, 1909.
13.Jump up ^ Lord Ernest Hamilton (1912). Involution. pp. 169 and 180. "Jeusism"
14.Jump up ^ Lyman F. George. The Naked Truth of Jesusism from Oriental Manuscripts. George Company, Pittsburg, 1914. p. 31
15.Jump up ^ Sergius Bulgakov. The Orthodox Church. London: Centenary Press, 1935. p.102
16.Jump up ^ Declan Marmion, Mary E. Hines. The Cambridge companion to Karl Rahner. Cambridge: Cambridge University Press, 2005. p.166
17.Jump up ^ John L. Falvey. Buddhist-Christian dialogue: Four Papers from the Parliament of the World's Religions. Melbourne, 2009. pp.10-12
18.Jump up ^ Mark R. Alfino. "Spring 2010 Senior Seminar Note 7.3.1. Jesusism?" Spokane: Gonzaga University, 2010.
19.Jump up ^ Rodney Stenning Edgecombe (2009). "Communication Across the Social Divide". p. 33. "Christianity derives from the Greek adjective "christos" ("anointed")…This shifted focus from what he preached (moral tenets that ought properly to be called "Jesuism") to what subsequent commentators, Paul of Tarsus among them, made of his violent death"
20.Jump up ^ Frank S. Billings (1894). "How shall the rich escape?". Arena Publishing. p. 209. "Taking the gospels as our only possible authority, it cannot be denied that Jesusism and anarchism are almost identical"
21.Jump up ^ Frank S. Billings (1894). "How shall the rich escape?". Arena Publishing. p. 54. "If there ever was an anarchist on Earth the gospel Jesus was one"
22.Jump up ^ Frank S. Billings (1894). "How shall the rich escape?". Arena Publishing. p. 84. "Materialist though I am"
23.Jump up ^ The YWCA magazine, Volumes 66-67. 1972. p. 46.
24.Jump up ^ The Church and the Gospel - Page 30, Jean Guitton - 1961
25.Jump up ^ "Paulinism." Random House Dictionary. Random House, 2011.
26.Jump up ^ Frank S. Billings (1894). "How shall the rich escape?". Arena Publishing. p. 114. "Theology has really never recognized individualism…founding itself on that soured brute, Paul of Tarsus, and really denying, like Peter, the nobler spirit of the gospels"
27.Jump up ^ Wittgenstein, as cited in Norman Malcolm. Wittgenstein: A Religious Point of View? London, Routledge, 1993. p.16


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Christian existentialism

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Christian existentialism is a theo-philosophical movement which takes an existentialist approach to Christian theology. The school of thought is often traced back to the work of the Danish philosopher and theologian Søren Kierkegaard (1813–1855), who is considered the father of existentialism.[1]


Contents  [hide]
1 Kierkegaardian themes
2 Major premises
3 The Bible
4 Notable Christian existentialists
5 See also
6 References
7 External links

Kierkegaardian themes[edit]



 Søren Kierkegaard
Christian existentialism relies on Kierkegaard's understanding of Christianity. Kierkegaard argued that the universe is fundamentally paradoxical, and that its greatest paradox is the transcendent union of God and humans in the person of Jesus Christ. He also posited having a personal relationship with God that supersedes all prescribed moralities, social structures and communal norms,[2] since he asserted that following social conventions is essentially a personal aesthetic choice made by individuals.[citation needed]
Kierkegaard proposed that each person must make independent choices, which then constitute his existence. Each person suffers from the anguish of indecision (whether knowingly or unknowingly) until he commits to a particular choice about the way to live. Kierkegaard also proposed three rubrics with which to understand the conditions that issue from distinct life choices: the aesthetic, the ethical, and the religious.
Major premises[edit]
One of the major premises of Christian existentialism entails calling the masses back to a more genuine form of Christianity. This form is often identified with some notion of Early Christianity, which mostly existed during the first three centuries after Christ's crucifixion. Beginning with the Edict of Milan, which was issued by Roman Emperor Constantine I in AD 313, Christianity enjoyed a level of popularity among Romans and later among other Europeans. And yet Kierkegaard asserted that by the 19th century, the ultimate meaning of New Testament Christianity (love, cf. agape, mercy and loving-kindness) had become perverted, and Christianity had deviated considerably from its original threefold message of grace, humility, and love.
Another major premise of Christian existentialism involves Kierkegaard's conception of God and Love. For the most part, Kierkegaard equates God with Love.[3] Thus, when a person engages in the act of loving, he is in effect achieving an aspect of the divine. Kierkegaard also viewed the individual as a necessary synthesis of both finite and infinite elements. Therefore, when an individual does not come to a full realization of his infinite side, he is said to be in despair. For many contemporary Christian theologians, the notion of despair can be viewed as sin. However, to Kierkegaard, a man sinned when he was exposed to this idea of despair and chose a path other than one in accordance with God's will.
A final major premise of Christian existentialism entails the systematic undoing of evil acts. Kierkegaard asserted that once an action had been completed, it should be evaluated in the face of God, for holding oneself up to divine scrutiny was the only way to judge one's actions. Because actions constitute the manner in which something is deemed good or bad, one must be constantly conscious of the potential consequences of his actions. Kierkegaard believed that the choice for goodness ultimately came down to each individual. Yet Kierkegaard also foresaw the potential limiting of choices for individuals who fell into despair.[4]
The Bible[edit]
Christian Existentialism often refers to what it calls the indirect style of Christ's teachings, which it considers to be a distinctive and important aspect of his ministry. Christ's point, it says, is often left unsaid in any particular parable or saying, to permit each individual to confront the truth on his own.[5] This is particularly evident in (but is certainly not limited to) his parables. For example, in the Gospel of Matthew (18:21-35), Jesus tells a story about a man who is heavily in debt (the parable of the unforgiving servant). The debtor and his family are about to be sold into slavery, but he pleads for their lives. His master accordingly cancels the debt and sets them free. Later the man who was in debt abuses some people who owe him money, and he has them thrown in jail. Upon being informed of what this man has done, the master brings him in and says, "Why are you doing this? Weren't your debts canceled?" Then the debtor is thrown into jail until the debt is paid. Jesus ends his story by saying, "This is how it will be for you if you do not forgive your brother from your heart."
Often Christ's parables are a response to a question he is asked. After he tells the parable, he returns the question to the individual who originally asked it. Often we see a person asking a speculative question involving one's duty before God, and Christ's response is more or less the same question—but as God would ask that individual. For example, in the Gospel of Luke (10:25), a teacher of the law asks Jesus what it means to love one's neighbor as oneself. Jesus replies by telling the story of the Good Samaritan. In the story a man is beaten by thieves. A priest and a Levite pass him by, but a Samaritan takes pity on him and generously sets him up at an inn—paying his tab in advance. Then Jesus returns the question, "Which of these three do you think was a neighbor to the man who fell into the hands of robbers?". Jesus does not answer the question because he requires the individual to answer it, and thus to understand existence in the Bible, one must recognize who that passage is speaking to in particular. To Kierkegaard, it is the individual hearing the passage.
A good example of indirect communication in the Old Testament is the story of David and Nathan in 2 Samuel 12:1-14. David had committed adultery with a woman, Bathsheba, which resulted in her pregnancy. He then ordered her husband, Uriah, to come home from a war front so that he might sleep with his wife, thus making it appear as if Uriah had in fact conceived with Bathsheba. Instead, Uriah would not break faith with his fellow soldiers still on the battlefield and refused to sleep with her. David then ordered him back out to the battlefront where he would surely die, thus making Bathsheba a widow and available for marriage, which David soon arranged. David initially thought he had gotten away with murder, until Nathan arrived to tell him a story about two men, one rich and the other poor. The poor man was a shepherd with only one lamb, which he raised with his family. The lamb ate at his table and slept in his arms. One day a traveler came to visit the rich man; instead of taking one of his own sheep, the rich man seized the ewe lamb that belonged to the poor man and prepared it for his guest. When Nathan finished his story, David burned with anger and said (among other things): "As surely as the Lord lives, the man who did this deserves to die!". Nathan responded by saying "You are the man!". Realizing his guilt, David becomes filled with terror and remorse, tearfully repenting of his evil deed.
An existential reading of the Bible demands that the reader recognize that he is an existing subject, studying the words that God communicates to him personally. This is in contrast to looking at a collection of "truths" which are outside and unrelated to the reader.[6] Such a reader is not obligated to follow the commandments as if an external agent is forcing them upon him, but as though they are inside him and guiding him internally. This is the task Kierkegaard takes up when he asks: "Who has the more difficult task: the teacher who lectures on earnest things a meteor's distance from everyday life, or the learner who should put it to use?"[7] Existentially speaking, the Bible doesn't become an authority in a person's life until they permit the Bible to be their personal authority.
Notable Christian existentialists[edit]
Christian existentialists include German Protestant theologians Paul Tillich and Rudolph Bultmann, British Anglican theologian John Macquarrie, American theologian Lincoln Swain,[8] American philosopher Clifford Williams, French Catholic philosophers Gabriel Marcel, Emmanuel Mounier and Pierre Boutang, German philosopher Karl Jaspers, Spanish philosopher Miguel de Unamuno, and Russian philosophers Nikolai Berdyaev and Lev Shestov. Karl Barth added to Kierkegaard's ideas the notion that existential despair leads an individual to an awareness of God's infinite nature. Some ideas in the works of Russian author Fyodor Dostoevsky could arguably be placed within the tradition of Christian existentialism.
The roots of existentialism have been traced back as far as St Augustine.[9][10][11] Some of the most striking passages in Pascal's Pensées, including the famous section on the Wager, deal with existentialist themes.[12][13][14][15] Jacques Maritain, in Existence and the Existent: An Essay on Christian Existentialism,[16] finds the core of true existentialism in the thought of Thomas Aquinas.
See also[edit]
Atheist existentialism
Christian existential apologetics
Christian humanism
Christian philosophy
Fideism
Jewish existentialism
Meaning (existential)
Neo-orthodoxy
Postliberal theology
Postmodern Christianity
References[edit]
1.Jump up ^ M.J. Eliade & C.J. Adams (1987). Encyclopedia of Religion (v.5). Macmillan Publishing Company.
2.Jump up ^ Søren Kierkegaard (1846). Concluding Unscientific Postscript, authored pseudonymously as Johannes Climacus.
3.Jump up ^ Søren Kierkegaard (1849). The Sickness Unto Death Trans. Alastair Hannay (New York: Penguin Books, 2004), 14.
4.Jump up ^ Søren Kierkegaard (1849). The Sickness Unto Death Trans. Alastair Hannay (New York: Penguin Books, 2004), 24.
5.Jump up ^ Donald D. Palmer (1996). Kierkegaard For Beginners. London, England: Writers And Readers Limited. p. 25.
6.Jump up ^ Howard V. Hong (1983). "Historical Introduction" to Fear and Trembling. Princeton, New Jersey: Princeton University Press, p. x.
7.Jump up ^ Søren Kierkegaard (1847). Works of Love. Harper & Row, Publishers. New York, N.Y. 1962. p. 62.
8.Jump up ^ Lincoln Swain (2005). Five Articles, Soma: A Review of Religion and Culture.
9.Jump up ^ Gordon R. Lewis (Winter 1965). "Augustine and Existentialism". Journal of the Evangelical Theological Society 8,1, pp. 13–22.
10.Jump up ^ Michial Farmer (6 July 2010). "A Primer on Religious Existentialism, Pt. 4: Augustine". christianhumanist.org
11.Jump up ^ Craig J. N. de Paulo, ed. (2006). The Influence of Augustine on Heidegger: The Emergence of An Augustinian Phenomenology. Lewiston: The Edwin Mellen Press.
12.Jump up ^ Desmond Clarke (2011). "Blaise Pascal", Stanford Encyclopedia of Philosophy.
13.Jump up ^ Clifford Williams (July 3, 2005). "Pascal". cliffordwilliams.net
14.Jump up ^ Michial Farmer (20 July 2010). "A Primer on Religious Existentialism, Pt. 5: Blaise Pascal". christianhumanist.org
15.Jump up ^ Michial Farmer (27 July 2010). "A Primer on Religious Existentialism, Pt. 6: Apologetics". christianhumanist.org
16.Jump up ^ Jacques Maritain (1947). Existence and the Existent: An Essay on Christian Existentialism (Court traité de l'existence et de l'existent), translated by Lewis Galantiere and Gerald B. Phelan. New York: Pantheon Books, 1948.
External links[edit]
A website that explores the existential teachings of Jesus, with references to Kierkegaard and Tillich


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Søren Kierkegaard
Types of existentialism





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Christian existentialism

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Christian existentialism is a theo-philosophical movement which takes an existentialist approach to Christian theology. The school of thought is often traced back to the work of the Danish philosopher and theologian Søren Kierkegaard (1813–1855), who is considered the father of existentialism.[1]


Contents  [hide]
1 Kierkegaardian themes
2 Major premises
3 The Bible
4 Notable Christian existentialists
5 See also
6 References
7 External links

Kierkegaardian themes[edit]



 Søren Kierkegaard
Christian existentialism relies on Kierkegaard's understanding of Christianity. Kierkegaard argued that the universe is fundamentally paradoxical, and that its greatest paradox is the transcendent union of God and humans in the person of Jesus Christ. He also posited having a personal relationship with God that supersedes all prescribed moralities, social structures and communal norms,[2] since he asserted that following social conventions is essentially a personal aesthetic choice made by individuals.[citation needed]
Kierkegaard proposed that each person must make independent choices, which then constitute his existence. Each person suffers from the anguish of indecision (whether knowingly or unknowingly) until he commits to a particular choice about the way to live. Kierkegaard also proposed three rubrics with which to understand the conditions that issue from distinct life choices: the aesthetic, the ethical, and the religious.
Major premises[edit]
One of the major premises of Christian existentialism entails calling the masses back to a more genuine form of Christianity. This form is often identified with some notion of Early Christianity, which mostly existed during the first three centuries after Christ's crucifixion. Beginning with the Edict of Milan, which was issued by Roman Emperor Constantine I in AD 313, Christianity enjoyed a level of popularity among Romans and later among other Europeans. And yet Kierkegaard asserted that by the 19th century, the ultimate meaning of New Testament Christianity (love, cf. agape, mercy and loving-kindness) had become perverted, and Christianity had deviated considerably from its original threefold message of grace, humility, and love.
Another major premise of Christian existentialism involves Kierkegaard's conception of God and Love. For the most part, Kierkegaard equates God with Love.[3] Thus, when a person engages in the act of loving, he is in effect achieving an aspect of the divine. Kierkegaard also viewed the individual as a necessary synthesis of both finite and infinite elements. Therefore, when an individual does not come to a full realization of his infinite side, he is said to be in despair. For many contemporary Christian theologians, the notion of despair can be viewed as sin. However, to Kierkegaard, a man sinned when he was exposed to this idea of despair and chose a path other than one in accordance with God's will.
A final major premise of Christian existentialism entails the systematic undoing of evil acts. Kierkegaard asserted that once an action had been completed, it should be evaluated in the face of God, for holding oneself up to divine scrutiny was the only way to judge one's actions. Because actions constitute the manner in which something is deemed good or bad, one must be constantly conscious of the potential consequences of his actions. Kierkegaard believed that the choice for goodness ultimately came down to each individual. Yet Kierkegaard also foresaw the potential limiting of choices for individuals who fell into despair.[4]
The Bible[edit]
Christian Existentialism often refers to what it calls the indirect style of Christ's teachings, which it considers to be a distinctive and important aspect of his ministry. Christ's point, it says, is often left unsaid in any particular parable or saying, to permit each individual to confront the truth on his own.[5] This is particularly evident in (but is certainly not limited to) his parables. For example, in the Gospel of Matthew (18:21-35), Jesus tells a story about a man who is heavily in debt (the parable of the unforgiving servant). The debtor and his family are about to be sold into slavery, but he pleads for their lives. His master accordingly cancels the debt and sets them free. Later the man who was in debt abuses some people who owe him money, and he has them thrown in jail. Upon being informed of what this man has done, the master brings him in and says, "Why are you doing this? Weren't your debts canceled?" Then the debtor is thrown into jail until the debt is paid. Jesus ends his story by saying, "This is how it will be for you if you do not forgive your brother from your heart."
Often Christ's parables are a response to a question he is asked. After he tells the parable, he returns the question to the individual who originally asked it. Often we see a person asking a speculative question involving one's duty before God, and Christ's response is more or less the same question—but as God would ask that individual. For example, in the Gospel of Luke (10:25), a teacher of the law asks Jesus what it means to love one's neighbor as oneself. Jesus replies by telling the story of the Good Samaritan. In the story a man is beaten by thieves. A priest and a Levite pass him by, but a Samaritan takes pity on him and generously sets him up at an inn—paying his tab in advance. Then Jesus returns the question, "Which of these three do you think was a neighbor to the man who fell into the hands of robbers?". Jesus does not answer the question because he requires the individual to answer it, and thus to understand existence in the Bible, one must recognize who that passage is speaking to in particular. To Kierkegaard, it is the individual hearing the passage.
A good example of indirect communication in the Old Testament is the story of David and Nathan in 2 Samuel 12:1-14. David had committed adultery with a woman, Bathsheba, which resulted in her pregnancy. He then ordered her husband, Uriah, to come home from a war front so that he might sleep with his wife, thus making it appear as if Uriah had in fact conceived with Bathsheba. Instead, Uriah would not break faith with his fellow soldiers still on the battlefield and refused to sleep with her. David then ordered him back out to the battlefront where he would surely die, thus making Bathsheba a widow and available for marriage, which David soon arranged. David initially thought he had gotten away with murder, until Nathan arrived to tell him a story about two men, one rich and the other poor. The poor man was a shepherd with only one lamb, which he raised with his family. The lamb ate at his table and slept in his arms. One day a traveler came to visit the rich man; instead of taking one of his own sheep, the rich man seized the ewe lamb that belonged to the poor man and prepared it for his guest. When Nathan finished his story, David burned with anger and said (among other things): "As surely as the Lord lives, the man who did this deserves to die!". Nathan responded by saying "You are the man!". Realizing his guilt, David becomes filled with terror and remorse, tearfully repenting of his evil deed.
An existential reading of the Bible demands that the reader recognize that he is an existing subject, studying the words that God communicates to him personally. This is in contrast to looking at a collection of "truths" which are outside and unrelated to the reader.[6] Such a reader is not obligated to follow the commandments as if an external agent is forcing them upon him, but as though they are inside him and guiding him internally. This is the task Kierkegaard takes up when he asks: "Who has the more difficult task: the teacher who lectures on earnest things a meteor's distance from everyday life, or the learner who should put it to use?"[7] Existentially speaking, the Bible doesn't become an authority in a person's life until they permit the Bible to be their personal authority.
Notable Christian existentialists[edit]
Christian existentialists include German Protestant theologians Paul Tillich and Rudolph Bultmann, British Anglican theologian John Macquarrie, American theologian Lincoln Swain,[8] American philosopher Clifford Williams, French Catholic philosophers Gabriel Marcel, Emmanuel Mounier and Pierre Boutang, German philosopher Karl Jaspers, Spanish philosopher Miguel de Unamuno, and Russian philosophers Nikolai Berdyaev and Lev Shestov. Karl Barth added to Kierkegaard's ideas the notion that existential despair leads an individual to an awareness of God's infinite nature. Some ideas in the works of Russian author Fyodor Dostoevsky could arguably be placed within the tradition of Christian existentialism.
The roots of existentialism have been traced back as far as St Augustine.[9][10][11] Some of the most striking passages in Pascal's Pensées, including the famous section on the Wager, deal with existentialist themes.[12][13][14][15] Jacques Maritain, in Existence and the Existent: An Essay on Christian Existentialism,[16] finds the core of true existentialism in the thought of Thomas Aquinas.
See also[edit]
Atheist existentialism
Christian existential apologetics
Christian humanism
Christian philosophy
Fideism
Jewish existentialism
Meaning (existential)
Neo-orthodoxy
Postliberal theology
Postmodern Christianity
References[edit]
1.Jump up ^ M.J. Eliade & C.J. Adams (1987). Encyclopedia of Religion (v.5). Macmillan Publishing Company.
2.Jump up ^ Søren Kierkegaard (1846). Concluding Unscientific Postscript, authored pseudonymously as Johannes Climacus.
3.Jump up ^ Søren Kierkegaard (1849). The Sickness Unto Death Trans. Alastair Hannay (New York: Penguin Books, 2004), 14.
4.Jump up ^ Søren Kierkegaard (1849). The Sickness Unto Death Trans. Alastair Hannay (New York: Penguin Books, 2004), 24.
5.Jump up ^ Donald D. Palmer (1996). Kierkegaard For Beginners. London, England: Writers And Readers Limited. p. 25.
6.Jump up ^ Howard V. Hong (1983). "Historical Introduction" to Fear and Trembling. Princeton, New Jersey: Princeton University Press, p. x.
7.Jump up ^ Søren Kierkegaard (1847). Works of Love. Harper & Row, Publishers. New York, N.Y. 1962. p. 62.
8.Jump up ^ Lincoln Swain (2005). Five Articles, Soma: A Review of Religion and Culture.
9.Jump up ^ Gordon R. Lewis (Winter 1965). "Augustine and Existentialism". Journal of the Evangelical Theological Society 8,1, pp. 13–22.
10.Jump up ^ Michial Farmer (6 July 2010). "A Primer on Religious Existentialism, Pt. 4: Augustine". christianhumanist.org
11.Jump up ^ Craig J. N. de Paulo, ed. (2006). The Influence of Augustine on Heidegger: The Emergence of An Augustinian Phenomenology. Lewiston: The Edwin Mellen Press.
12.Jump up ^ Desmond Clarke (2011). "Blaise Pascal", Stanford Encyclopedia of Philosophy.
13.Jump up ^ Clifford Williams (July 3, 2005). "Pascal". cliffordwilliams.net
14.Jump up ^ Michial Farmer (20 July 2010). "A Primer on Religious Existentialism, Pt. 5: Blaise Pascal". christianhumanist.org
15.Jump up ^ Michial Farmer (27 July 2010). "A Primer on Religious Existentialism, Pt. 6: Apologetics". christianhumanist.org
16.Jump up ^ Jacques Maritain (1947). Existence and the Existent: An Essay on Christian Existentialism (Court traité de l'existence et de l'existent), translated by Lewis Galantiere and Gerald B. Phelan. New York: Pantheon Books, 1948.
External links[edit]
A website that explores the existential teachings of Jesus, with references to Kierkegaard and Tillich


[show]
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 t ·
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Philosophy of religion











































































































































































































































































Portal
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[show]
v ·
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 e
 
Philosophy


































































































































































































































































































































































































































  


Categories: Christian existentialists
Christian philosophy
Christian radicalism
Christian theological movements
Political theories
Religious existentialism
Søren Kierkegaard
Types of existentialism





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This page was last modified on 29 January 2015, at 21:35.
Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.
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 http://en.wikipedia.org/wiki/Christian_existentialism