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From Wikipedia, the free encyclopedia

The Conversion of Saint Paul, a 1600 painting by Italian artist Caravaggio (1571–1610).
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Religious conversion
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Religious conversion is the adoption of new religious beliefs that differ from the convert's previous beliefs. It involves a new religious identity, or a change from one religious identity to another. Conversion requires internalization of the new belief system. It implies a new reference point for one's self identity and is a matter of belief and social structure—of both faith and affiliation.[1] 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. Conversion refers to changes from one religion to another, not to be confused with religious reaffiliation which refers to changes from one denomination to another within the same faith.[2] Examples of religious reaffiliation include switching from being Southern Baptist to Methodist (within Christianity) or from Sunni to Shiite (within Islam).

There are different types of religion conversion which include, active conversion which is the free agency, volitional choice to acquire new beliefs and religious identity,[3] marital conversion, Secondary conversion, Deathbed conversion, and Forced conversion.

Proselytism is the act of attempting to convert another individual from a specific religion or belief system. (See proselyte).

Apostate (n.) is a term with pejorative connotations used by members of one church or religion to refer to someone who has left that church or religion.



Conversion to Christianity is the religious conversion of a previously non-Christian person to some form of Christianity. The exact understanding of what it means to attain salvation varies somewhat among churches and denominations. It primarily involves confession and repentance of sin and a decision to live a life that is holy and acceptable to God through faith in Jesus Christ. Converts are almost always expected to be baptized.



Catholics, Orthodox and many Protestant denominations encourage infant baptism, welcoming children into the Christian faith before they are aware of their status. Baptized children are expected to participate in confirmation classes as pre-teens and affirm their faith by personal choice.

The method of baptism varies among immersion, sprinkling (aspersion) and pouring (affusion).[4] 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 confession of one's prior decision to become a believer in and follower of Jesus Christ.[5] Some Christian groups such as Catholics, Churches of Christ, and Christadelphians believe baptism is essential to salvation.

Accepting Christ and renouncing sin

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."[6]

Conversion involves more than a simple change in religious identity. It is a change in nature (regeneration), evidenced by a change in values. In fact, the Latin word conversio, translating the Greek metanoia, literally means "going the other way" or "changing one's mind". A convert, therefore, is one who renounces sin as worthless and treasures instead the supreme worth of Jesus Christ. The convert sees the worth of Christ in Jesus' sacrificial death and resurrection and believes that sin is utterly unsatisfying and that Christ is everything he or she needs.[7]

In contrast to other religions that seek God's acceptance through good deeds and living a moral life, the Christian convert acknowledges that his or her unrighteousness cannot be removed by good deeds and accepts the death of Jesus Christ in his or her place as the grounds for the forgiveness of sins and the righteousness of Jesus Christ as the basis for God's acceptance and delight in the convert.[8] Because conversion is a change in values that embraces God and rejects sin, it includes a personal commitment to a life of righteousness 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."[9]

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."[10]


According to most branches of Christianity, sharing the message or good news of Jesus Christ and his gospel is a responsibility of all followers of Jesus. According to the New Testament, Jesus commanded his disciples to "go and make disciples of all nations," [Matthew 28:19] generally known as the Great Commission. Evangelism, or "spreading the good news," has been a central part of the life of Christians since that time.


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 need to be baptized or rebaptized to become incorporated into the new church. Some denominations, such as those in the Anabaptist tradition, require previously-baptized Christians to be re-baptized before being accepted into their respective religious community.

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, the person professes faith in Jesus Christ as Savior. 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, one is considered to become a Christian by publicly acknowledging the reality of the death, burial and resurrection Jesus for the remission of sins, and thereby receiving Jesus as their personal Savior.

Comparison among Protestants

This table summarizes the classical views of three different Protestant beliefs.[11]

Topic Lutheranism Calvinism Arminianism
Conversion Through the means of grace, resistible Without means, irresistible Involves free will and is resistible


Labels of distinct religions would imply division of identity, which is in contradiction to the Vedas and Upanishads, that conceives whole world as a single family that deifies the one truth.[12][13] Revival of faith in Hinduism began way back in the 8th century in the times of Shankaracharya. In more recent times, due to the conversion of Hindus to other religions, it was found necessary by some Hindu thinkers such as Dayananda Saraswati to bring back people into the Hindu fold, practices such as "Shuddhi" (purification) were introduced. This is not to be confused with "Diksha" or initiation which was given to serious seekers, as initiation into a yogic life (life of ascetism and pranayama).

The modern view of conversions into Hinduism is influenced by the demise of caste system combined with the persistence of age old ideas of Sanatana Dharma. Hindus today continue to be influenced by historical ideas of acceptability of conversion. Hence, many Hindus continue to believe that Hinduism is an identity that can only be had from birth, while many others continue to believe that anyone who follows Hindu beliefs and practices is a Hindu, and many believe in some form of both theories. However, as a reaction to the threat of evangelization, proselytism, and conversion activities of other major religions many modern Hindus are opposed to the idea of conversion from their religion to (any) other.[14]

Reconversion among people who were formerly Hindus or whose ancestors were formerly Hindus has picked up pace with the growth of Hindu revivalist movements.[15] National organizations such as Rashtriya Swayamsevak Sangh (India) and Parisada Hindu Dharma (Indonesia) actively facilitate such reconversions. Reconversions, in general, are well accepted within Hindu society since conversion out of Hinduism is not considered valid in the first place. Conversion through marriage is well accepted within Hinduism and often expected in order to enable the non-Hindu partner to fully participate in their spiritual, religious, and cultural roles within the larger Hindu family and society.

Conversion by Hindus have taken place as well, in Southeast Asia the merchant, sailor, and priestly class accounted for much of the spread of the religion.[16] Many foreign groups including Gujjars, Ahoms, and Hunas converted to Hinduism after generations of Sanskritization.[17] In the 18th century, Manipur was evanglelized by Hindu priests. In India and Indonesia today many groups still convert to Hinduism on a large basis.[18]

American-born Hindu guru, Satguru Sivaya Subramuniyaswami wrote a book entitled How to Become a Hindu - A Guide for Seekers and Born Hindus. In it, Subramuniyaswami offers a systematical approach to, what he calls, "ethical conversion to Hinduism," testimonials of converts to Hinduism, ques and clues of Hinduism, definitions of Hindu authorities on what a Hindu truly is, etc.


A newly-converted Muslim is called a Muallaf. There are five pillars, or foundations, of Islam but the primary, and most important is by believing 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 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.[19]

It is common belief among Muslims that everyone is Muslim at birth[citation needed] [derived from a single source and brought into being by the single entity] but sometimes chooses to take steps to revert back to their origins. While conversion to Islam is among its most supported tenets, conversion from Islam to another religion, apostasy, is considered to be a sin.

According to Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the Islamic Institute of Toronto, Canada, it is highly recommended that one's conversion be documented. New converts should obtain a certificate of conversion from a reputable Islamic centre, organization or mosque, which has been registered for this purpose. Sheikh Kutty writes that such a certificate might be absolutely necessary for the purposes of pilgrimage, marriage, etc.[citation needed]

In Islam, circumcision is a Sunnah custom not mentioned in the Qur'an. 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 wajib or fard, while the Maliki and Hanafi schools regard it as only recommended. However, it is not a precondition for the acceptance of one's Islamic practices nor does one sin if choosing to forego circumcision. It is neither one of the Five Pillars of Islam nor the Six Fundamentals of Belief.

A new Muslim is expected to become familiar with the practices of Islam. It is a personal process; acceptance of all of that is taken to follow from the original statement, since all of Islam is considered to derive from either divine inspiration, in the form of the Qur'an, or for prophetic example, in the form of the hadith and sunnah of Muhammad.[citation needed]

"Al Mu'allafun kulubuhum" means those whose hearts need company or affection. So they receive a part of the zakat (due religious alms) and friendship from already and well established Muslims. The aim was to help these new converts to restart a new life as they were banned from their families and tribes, not only in the early times of Islam, but also in contemporary times.[citation needed]



Jewish law guidelines for accepting new converts to Judaism are called "giyur." Potential converts 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 the 613 mitzvot and 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.

The Reform and Conservative movements are lenient in their acceptance of converts[citation needed]. Many of their members are married to gentiles and these movements make an effort to welcome spouses who seek conversion[citation needed]. This issue is contentious in modern Israel as many immigrants from the former Soviet Union are not considered Jewish.

Orthodox Jews tend to discourage conversion,[citation needed] urging the person to find their path to God through being a righteous Gentile and observing the Noahide laws and living a life of kindness, but they will accept conversion if they insist. Controversially, some Syrian Jewish communities are reluctant to accept the validity of new conversions.


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 before, converted to Judaism in the past; today people all over the world convert to Judaism. In fact, there is a greater tradition of conversion to Judaism than many people realize. The word "proselyte" originally meant a Greek who had converted to Judaism. As late as the 6th century the Eastern Roman empire (i.e., the Byzantine empire) was issuing decrees against conversion to Judaism, implying that conversion to Judaism was still occurring.

In recent times, members of the Reform Judaism movement began a program to convert to Judaism the non-Jewish spouses of its intermarried members and non-Jews who have an interest in Judaism. Their rationale is that so many Jews were lost during the Holocaust that newcomers must be sought out and welcomed. This approach has been repudiated by Orthodox and Conservative Jews as unrealistic and posing a danger. They say that these efforts make Judaism seem an easy religion to join and observe when in reality being Jewish entails many difficulties and sacrifices.

Dharmic religions


Sikhism is not known to openly proselytize, but accepts converts.


Jainism accepts anyone who wants to embrace the religion. Any person who wants to convert to Jainism must be a strict vegetarian and accept Arhats and Siddhas as their deities. According to Indian law one has the right to become a follower of Jainism.


Buddhism often engages in proselytism. The current Dalai Lama discourages conversion without ruling it out altogether.[20][21] New Buddhists traditionally "take Refuge" (express faith in the Three Jewels — Buddha, Dharma, Sangha) before a monk, nun, or similar representative. Buddhists often hold multiple religious identities, combining the religion with Shinto (in Japan) or Taoism and Confucianism (in China; cf. Chinese traditional religion). Some Himalayan groups are ambiguous as to their status as Hindus or Buddhists.

According to Gampopa's Jewel Ornament of Liberation, taking refuge in the Buddha precludes one from worshiping gods and nature spirits. Other traditions take the position that a lay Buddhist can pay respects to, and give gifts to, gods or spirits, but should not regard them as a refuge. This position is generally practiced in the Theravada Buddhist tradition.

Bahá'í Faith

Though it actively seeks converts, the Bahá'í Faith prohibits proselytism and does not pursue "missionary" work. In sharing their faith with others, Bahá'ís are cautioned to "obtain a hearing" – meaning to make sure the person they're 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. Indeed, even a recent convert may be elected to serve on a Local Spiritual Assembly – the guiding Bahá'í institution at the community level.[22][23]

Other religions and sects

Conversion to new religious movements (NRMs) is riddled with controversies. The anti-cult movement sometimes uses the term thought reform or even brainwashing. Often they will call certain NRMs cults. There are many different definitions for the word cult. NRMs are very diverse and it is not clear whether conversion to NRMs differs from conversion to mainstream religions. See also Brainwashing controversy in new religious movements

Research both in the USA and the Netherlands has shown there is a positive correlation between lack of involvement in mainstream churches in certain areas and provinces and the percentage of people who are a member of a new religious movement. This applies also for the presence of New Age centres.[24][25] The Dutch research included Jehovah's Witnesses(Though most JW's were previously Religious including a number of former Ministers,Deacons,Priests and Nuns) and the Latter Day Saint movement/Mormonism to the NRMs ( Which was more indicative of the research).

The Church of Scientology attempts to gain converts by offering "free stress tests" (see picture at auditing). In contrast to other religions, which ask everyone to sign a card or membership book (e.g. Unitarian Universalism) or be baptised (e.g. Roman Catholic Church), Scientology requires converts to sign contracts before attending church.

On the other end of the scale are religions that do not accept any converts, or do so only very rarely. Often these are relatively small, closely-knit minority religions, like the Yazidis, Druze, and Mandaeans.

Chinese traditional religion lacks clear criteria for membership, and hence for conversion. Several ethnic religions — including the Yazidis, Druze, and Mandaeans — appear to refuse all applicants for conversion. The Shakers and some Indian eunuch brotherhoods do not allow procreation, so that every member is a convert.

International law

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). Though this is controversial because some groups either 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."[26]

Views on the propriety of proselytism, or even evangelism, 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 evangelism as a nuisance and an intrusion and would like to see them proscribed. Thus, Natan Lerner observes that the issue is one of a clash of rights — the right of a person to express his views versus the right of a person not to be exposed to views that he does not wish to hear.

From a legal standpoint, certain criteria are often mentioned in distinguishing legitimate evangelization from illicit proselytism:

  • All humans have the right to have religious beliefs, and to change these beliefs, even repeatedly, if they so wish. (Freedom of Religion)
  • They have the right to form religious organizations for the purpose of worship, as well as for promoting their cause (Freedom of Association)
  • They have 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 beliefs presumably includes the right not to be coerced into changing these beliefs by threats, discrimination, or similar inducements.

Hence a category of improper proselytizing can be discerned:

  • It would not be proper to use coercion, threats, the weight of authority of the educational system, access to health care or similar facilities in order to induce people to change their religion.
  • It would be improper to try to impose one's beliefs on a 'captive audience', where the listeners have no choice but to be present. This would presumably require restraint in the exercise of their right to free speech, by teachers in the classroom, army officers to their inferiors, prison officers in prison, medical staff in hospitals, so as to avoid impinging on the rights of others.
  • It would not be proper to offer money, work, housing or other material inducements as a means of persuading people to adopt another religion.

Since the collapse of the former Soviet Union and the rise of democracy in the Eastern Bloc, 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[27] in what it refers to as its canonical territory.

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 US $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 vs. Greece, a member of the Pentecostal church also won a case in the European Court of Human Rights.

Some Islamic countries with Islamic law outlaw and carry strict sentences for proselytizing. Several Islamic countries under Islamic law, Saudi Arabia,[28][29] Yemen,[30] Afghanistan and Pakistan,[31] Egypt,[32] Iran,[33][34] and Maldives[35] outlaw apostasy and carry imprisonment or the death penalty for those leaving Islam and those enticing Muslims to leave Islam.

See also



  1. ^ Hefner, Robert W. Conversion to Christianity."
    University of California Press, 1993. ISBN 0520078365
  2. ^ Stark, Rodney and Roger Finke. "Acts of Faith: Explaning the Human Side of Religion." University of California Press, 2000. ISBN 9780520222021
  3. ^ Falkenberg, Steve. "Psychological Explanations of Religious Socialization." Religious Conversion. Eastern Kentucky University. August 31, 2009.
  4. ^ Bromiley, Geoffrey W. "Baptism." The International Standard Bible Encyclopedia: A-D (p. 419). Wm. B. Eerdmans Publishing, 1995. ISBN 0802837816
  5. ^ "The Purpose of Baptism."
  6. ^ Augsburg Confession, Article XII: Of Repentance
  7. ^ Conversion to Christ: The Making of a Christian Hedonist
  8. ^ What is the GOSPEL Journey?
  9. ^ Commentaries » Matthew 16 » The Cost of the Kingdom
  10. ^ New Catholic Dictionary: conversion
  11. ^ Table drawn from, though not copied, from Lange, Lyle W. God So Loved the Word: A Study of Christian Doctrine. Milwaukee: Northwestern Publishing House, 2006. p. 448.
  12. ^ (Rigveda 1:164:46) “Ekam sat vipra bahudha vadanti” - Truth is one; sages call it many names
  13. ^ (Maha Upanishad: Chapter 6, Verse 72) "Vasudhaiva kutumbakam" - The entire world is a one big family
  14. ^ Omar, Rashid (August 2006) (PDF). The Right to Religious Conversion: Between Apostasy and Proselytization. Kroc Institute, University of Notre Dame. pp. 3. 
  15. ^ Java's Hinduism Revivial.
  16. ^ Curtin 101
  17. ^ Rawat 106
  18. ^ Ramstedt 275
  19. ^ Converts to Islam
  20. ^
  21. ^ Dalai Lama opposed to practice of conversion
  22. ^ Smith, P. (1999). A Concise Encyclopedia of the Bahá'í Faith. Oxford, UK: Oneworld Publications. ISBN 1851681841. 
  23. ^ Momen, M. (1997). A Short Introduction to the Bahá'í Faith. Oxford, UK: One World Publications. ISBN 1851682090. 
  24. ^ 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
  25. ^ Stark, R & W.S. Bainbridge The future of religion: secularization, revival and cult formation (1985) Berkeley/Los Angeles/London: University of California press
  26. ^ Joining a Cult: Religious Choice or Psychological Aberration?
  27. ^
  28. ^ Saudi Arabia-Christian Persecution in Saudi Arabia
  29. ^ Currently undergoing maintenance Amnesty International
  30. ^ Yemen: Torture/prisoner of conscience/death penalty: Mohamed Omar Haji Amnesty International
  31. ^ Document Information Amnesty International
  32. ^ Document Information Amnesty International
  33. ^
  34. ^–622911.html/
  35. ^

Further reading

  • 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.
  • 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.

External links


Up to date as of January 14, 2010

From Wikiquote

Religious conversion is the adoption of new religious beliefs that differ from the convert's previous beliefs. It involves a new religious identity, or a change from one religious identity to another. Conversion requires internalization of the new belief system. It implies a new reference point for one's self identity and is a matter of belief and social structure—of both faith and affiliation.


Dictionary of Burning Words of Brilliant Writers (1895)

Reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895).

  • This is always the way in which the reality of Christian conversion evidences itself. It makes the selfish man charitable: the churlish, liberal; and implants in the soul, which hitherto has cared only for the things belonging to himself, a disposition to seek also the things of others.
  • In every sound convert the judgment is brought to approve of the laws and ways of Christ, and subscribe to them as most righteous and reasonable; the desire of the heart is to know the whole mind of Christ; the free and resolved choice of the heart is determined for the ways of Christ, before all the pleasures of sin, and prosperities of the world; it is the daily care of his life to walk with God.
    • Joseph Alleine, p. 162.
  • Conversion by the Holy Spirit is a spiritual illumination of the soul. God's grace lights up the dark heart. And when a man has once been kindled at the cross of Christ, he is bound to shine.
  • "Follow me!" The publican "rose up." This implies immediate action. It was now or never with him. So you must act with prompt obedience. He did the first thing Jesus bade him do. Are you willing to do as much? If not, you are deciding against Christ, and that means death.
  • Every man or woman who turns to Christ must bear in mind that they are breaking with their old master, and enlisting under a new leader. Conversion is a revolutionary process.
  • Conversion is the act of joining our hands to the pierced hand of the crucified Saviour. The new life begins with the taking of Christ's hand, and His taking hold, in infinite love, of our weak hands.
  • A man to be converted has to give up his will, his ways, and his thoughts.
  • The time when I was converted was when religion became no longer a duty, but a pleasure.
    • Heman Lincoln, p. 162.
  • Conversion is not, as some suppose, a violent opening of the heart by grace, in which will, reason, and judgment are all ignored or crushed. The reason is not blinded, but enlightened; and the whole man is made to act with a glorious liberty which it never knew till it fell under the restraints of grace.
  • My observation continues to confirm me more and more in the opinion, that to experience religion is to experience the truth of the great doctrines of Divine grace.
    • Ichabod Spencer, p. 163.
  • You cannot find, I believe, a case in the Bible where a man is converted without God's calling in some human agency — using some human instrument.

External links

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Simple English

Religious conversion is the adoption of a new religious identity, or a change from one religious identity to another. "Conversion" can take place not only from one religion to another, but also between different denominations, within the same faith, when this involves a felt change of identity rather than other reasons such as convenience.


  • Barrett, D. V. The New Believers—A survey of sects, cults and alternative religions (2001) UK, Cassell & Co [1]
  • 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.
  • Barker, Eileen The Making of a Moonie: Choice or Brainwashing? (1984)

Other websites

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