Personality and Religious Maturity

A sample of 226 students attending seminaries, theological colleges, and bible schools completed Newton Malony’s Religious Status Inventory (as a measure of religious maturity) alongside the short-form Revised Eysenck Personality Questionnaire. The data demonstrated some ways in which stable toughminded extraverts projected higher levels of religious maturity according to some of Malony’s criteria.     

Religious Conversion in 40 Countries

Using data from the International Social Survey Program and the World Values Survey about current and former religious adherence, we calculate country-level religious-conversion rates for 40 countries. Drawing upon a theoretical model based on rational individual choice, we posit that the frequency of religious conversion depends on the cost of switching and the cost of having the "wrong" religion. Findings accord with several hypotheses: religious-conversion rates are positively related to religious pluralism, gauged by adherence shares; negatively related to government restrictions on religious conversion; positively related to levels of education; and negatively related to a history of Communism. Conversion rates are not related to per capita GDP, the presence of state religion, and the extent of religiosity. Effects from the types of religious adherence are minor, except for the negative effect of Muslim adherence .     

Religious Implications of Western Personality Theory

The purpose of this article is to outline some of the religious implications of Western personality theory. It begins with broad comments about the general theoretical tradition of the West, especially of secular disciplines such as psychology. Next, it sketches briefly the religious implications of many aspects of the three forces of psychology, i.e., psychoanalysis, behaviorism, and humanism, with special emphasis on some of the more classical theorists, such as Sigmund Freud, Carl Jung, B. F. Skinner, Albert Bandura, Carl Rogers, and George Kelly. Lastly, it paints some broad-brush strokes regarding alternatives to these three forces, specifically, two types of postmodern understandings of religious persons and their contexts, social constructionism and hermeneutics.     

Understanding Religious Conversion (Book)

This study investigated diverse measures of religiosity (i.e., religious orientation, coping, and problem solving) and healthy dependency as correlates and predictors of spiritual well-being. Results from an undergraduate sample (84 women and 52 men) indicated a pattern of inverse associations between religiosity and unhealthy dependency. Moreover, both religiosity (positive and negative coping for men, extrinsic motivation and a less self-directed problem-solving style for women)and healthy dependency(for women)predicted spiritual well-being. These findings provide preliminary support for the study of spiritual well-being as an outcome and for the inclusion of both religious and personality variables as predictors. Implications for future research are presented.     

Religious Conversion in a Psychotic Individual

The authors describe the case of a man who appeared to have psychotic symptoms, including self-injurious behavior, but who understood his own experience as a religious conversion. The symptoms, clinical course, and treatment response are described with reference to the works of Kurt Schneider and William James. Empirical studies of the attitudes of psychiatrists, psychiatric patients, and clergypersons about the relationship between religious belief and psychiatric illness are described, and various theoretical models used to understand this relationship are articulated.     

Behavioral Genetics and Personality Change

Although research on personality and behavioral genetics has focused on the continuity of traits, both fields and their interface will profit from the consideration of trait change. In this article we review personality research on age differences in heritability and propose the counterintuitive hypothesis that, when developmental changes in heritability are found, heritability tends to increase. We also focus on behavioral genetic analyses of long-term developmental change. Research to date suggests that genetic involvement in adult personality change is slight whereas personality change in childhood is governed substantially be genetic factors. Finally, we consider a new topic, genetic influence on short-term change in personality.     

Varieties of Religious Experience:Continuity and Change in Religious Involvement

ABSTRACT The intent of the present study was to determine whether the selective aggregation of background data subgroups could be used to identify and control for differences across persons in the meaning of religious involvement. After background data subgroups had been clustered based on similarity in the variables related to religious involvement, two clusters were identified. One cluster contained individuals whose religious involvement was characterized by a functional, instrumental orientation, while the other was composed of individuals whose religious involvement was characterized by an affective, expressive orientation. Subsequently, causal models intended to describe continuity and change in religious involvement were constructed using individuals assigned to each cluster. It was found that different models were required to describe continuity and change in religious involvement in the instrumental and expressive clusters.     

Handbook of Religious Conversion (Book)

The relation among traditional Christian beliefs, spiritualism, and the paranor- mal was the subject of a factor-analytical study to compare religious-paranor- ma1 belief structures of samples in Iceland and the United States (Louisiana, Virginia, and Illinois). Tobacyk's 25-item Paranormal Belief Scale (Tohacyk and Milford, 1983) was administered to 349 Icelandic students. The same seven factors emerged in Iceland as in Louisiana but the strength of the various factors differed considerably among the two samples. The Traditional Religious Belief factor, which explained most of the variance in the Louisiana samples, was fifth in Iceland, where the Spiritualism factor emerged as the strongest but was fifth in the United States. The Psi factor showed comparable strength in both samples. The Icelandic sample revealed itself as less believing on all subscales (factors) except on the Spiritualism subscale where it was comparable to the U.S. sample.     

Issues in the Sociology and Psychology of Religious Conversion

Pastoral Psychology - Religious conversion is the process by which a person commits to the beliefs of a new religious tradition and shifts away from their previously held religious beliefs (Stark...     

Stability and Change in Personality Disorder

ABSTRACT— The standard view of personality disorder is that it is a maladaptive expression of personality traits, which are relatively stable and unchanging. Thus, personality disorder has been considered to have its roots in childhood and adolescence, to persist in adulthood, and to be difficult to change. However, recent research has challenged this view, revealing that personality continues to change, albeit more slowly, well into adulthood, and that the maladaptive manifestations of personality disorder are much less stable than previously believed. These research findings are described, and factors that influence stability and change in personality disorder are discussed. The emerging view of personality disorder has important implications for diagnosis, assessment, and treatment of personality pathology.     

Personality Trait Change in Adulthood

ABSTRACT— Recent longitudinal and cross-sectional aging research has shown that personality traits continue to change in adulthood. In this article, we review the evidence for mean-level change in personality traits, as well as for individual differences in change across the life span. In terms of mean-level change, people show increased self-confidence, warmth, self-control, and emotional stability with age. These changes predominate in young adulthood (age 20–40). Moreover, mean-level change in personality traits occurs in middle and old age, showing that personality traits can change at any age. In terms of individual differences in personality change, people demonstrate unique patterns of development at all stages of the life course, and these patterns appear to be the result of specific life experiences that pertain to a person's stage of life.     

Personality in a Religious Commune: CPIs in Rajneeshpuram

From 1981 to 1985 in the high desert of Oregon, followers of Bhagwan Shree Rajneesh built a city on a 100-square-mile ranch. They attracted red-clothed Rajneeshees and controversy from around the world. As part of the only largescale program of surveys and systematic research on the ranch, a sample of 67 Rajneeshees (34 women and 33 men with a mean age of 35) took the California Psychological Inventory (CPI). The mean t scores on the 20 profiled scales of Raineeshee men and women were similar to one another and dissimilar to the norm group on several scales. They scored particularly high on In (Independence) and Fx (Flexibility). In general they were high on the interpersonal style sector and mildly low on the sector covering conformity and socialization. A new method for producing a prototypical person's results, the quasi-individualized profile, is illustrated. On the recently developed structural model of the CPI, Rajneeshees were strongly norm doubting (Deltas and Gammas), and about evenly split between Deltas (internalizers) and Gammas (externalizers). Downfall of the commune may be at least partly attributable to imbalance of life-style types, which, if true, leads to questions about the personality mixture needed in new and creative organizations.     

Emotional Well-Being Following Religious Conversion Among Women in Northeast Thailand

Religious conversion can have a profound impact on individual mental health and emotional well-being. These changes may need specific nursing care. In this article, we describe the lived experiences of 21 women who converted from Buddhism to Islam and who live in Isan, the northeast region of Thailand. The data derive from in-depth interviews, natural conversations, and observations. Thematic analysis revealed two dominant themes: women’s sense of happiness in their new faith, and their suffering following from and as a result of their conversion. To provide appropriate care to and prevent mental health problems among Isan women who convert from Buddhism to Islam, and other women in similar contexts, health providers need to enhance their understanding of conversion and to be aware of life experiences that impact on their emotional well-being.     

社会转型与宗教皈依:以基督教徒为对象的考察

本论文借助于标准化开放式访谈法对社会转型时期民众的基督教信仰进行了探讨。研究发现,压力或危机事件的触发是现阶段民众接受基督教信仰的内在动力,社会网络的示范和导引是民众接受和皈依基督教信仰的中介因素,“神迹”或“特殊的感应”对民众皈依基督教信仰具有催化作用,教义与礼仪通过对信仰者人格的转换逐步实现其信仰的内在化。本研究认为,社会结构的转型、社会系统的非平衡状态会使宗教成为替代或补偿性因素而为更多的人选择,但宗教徒的信仰内容中所包涵的不仅是神秘的宗教经验,而且集结着许多世俗生活的需求和渴望,需要理性客观地加以解读。     

Merging the Religious Congregations and Membership Studies: A Data File for Documenting American Religious Change

The decennial religious congregations and membership studies are a popular data source for analyzing local religious composition and diversity, but several methodological challenges hinder merging the datasets for longitudinal analyses. In this paper, we introduce strategies for addressing four of the most serious challenges: religious mergers and schisms, changes in membership standards within certain groups, missing data and changes in county boundaries. In doing so we successfully merge the 1980, 1990, 2000 and 2010 collections and build new longitudinal datasets of congregational and membership counts at the state and county levels. These changes increase religious group representation from 48 to 76, reduce bias from missing data, allow for the more reliable inclusion of 20–23 million adherents in each year, and improve overall ease of use. We also document instances when corrections were not possible and alert readers to the limitations of the merged files when measuring change among certain groups. The new longitudinal files are accessible from theARDA.com.