Marginality and apostasy in the Baha'i community

Momen, Moojan

doi:10.1016/j.religion.2007.06.008

Cited by 9 publications

(14 citation statements)

References 20 publications

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“…The CRSi-20 for Baha'is is-to my best knowledge-the first reliable and valid measurement of Baha'i religiosity. Regarding its cross-cultural applicability, major inconsistencies are not anticipated as there has been no big schism in the Baha'i faith so far (Momen 2007b) and one authoritative interpretation of the scriptures dominates (Smith 2008a). Nevertheless, the cultural influence on Baha'i religiosity remains an empirical question (see Cohen and Hill 2007 * These are the five additional items of the interreligious CRSi-20 by Huber and Huber (2012).…”

Section: Discussionmentioning

confidence: 99%

“…As there are no big schisms in the Baha'i religion (Momen 2007b) and as there is one authoritative interpretation of the scriptures (Smith 2008a), a quite homogenous sample in terms of religiosity is expected. Moreover, high levels of religiosity are anticipated since many Baha'is in Germany are converts (see Lakhdar et al 2007).…”

Section: The Baha'i Religion and The Five Dimensions Of Religiositymentioning

confidence: 99%

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How to Measure Baha’i Religiosity: The CRSi-20 for Baha’is as a First Reliable and Valid Measurement

Demmrich¹

2020

Religions

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The concepts and measurements in psychology of religion often adhere to its Judeo-Christian roots, which causes problems when measuring non-Christian religiosity. In this paper, two successive studies are presented. The first study applied Huber’s CRS-15, while the second study used the CRSi-20. Both samples consisted of believers of the non-Christian, Abrahamic Baha’i religion in Germany. In the first study, in which N = 472 participated (MAge = 43.22, SDAge = 15.59, 60.0% female), the reliability and validity issues related to items of public practice and experience of the CRS-15 were uncovered. After modifying the content of these items and adding the five additional items of the interreligious CRSi-20, which was tested among N = 324 participants (MAge = 47.12, SDAge = 17.06, 59.6% female) in a second study, most reliability issues were solved. Confirmatory factor analyses revealed that the CRSi-20 model describes the data appropriately with adequate fit indices. Therefore, the CRSi-20 for Baha’is offers the first reliable and valid measurements of Baha’i religiosity, being at the same time capable of taking the emic perspective fully into account while maintaining the possibility of cross-religious comparisons.

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Section: Discussionmentioning

confidence: 99%

Section: The Baha'i Religion and The Five Dimensions Of Religiositymentioning

confidence: 99%

How to Measure Baha’i Religiosity: The CRSi-20 for Baha’is as a First Reliable and Valid Measurement

Demmrich¹

2020

Religions

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“…Disaffiliation is typically considered to involve two dimensions: ending one's membership or "dropping out" of activity in the religion (Bromley, 1991) and disidentification with the group or theology (Bromley, 1991). Brinkerhoff and Mackie (1993) use the term "apostasy" to describe these two dimensions together, although the this term has been more often since the 1990s used to describe opposition to the former beliefs (Momen, 2007) which will be described below along with the problematic nature of the term itself.…”

Section: Disaffiliationmentioning

confidence: 99%

“…The individual may develop more identity around the religion they are opposing than any new possible affiliation (Foster, 1994), as the drive to reject the former is greater than the drive find something new (Harrold, 2006). Momen (2007) found that those who had left and became oppositional toward the Baha'i community experienced their former religion almost as an opposite or "dark mirror" image of how believers experienced it (p. 204). Opposition among these individuals may begin with conflict with religious authorities, followed by a build up of negative feelings such as frustration, marginalization, and even hatred, which result in apostasy (Momen, 2007).…”

Section: Oppositionmentioning

confidence: 99%

“…Momen (2007) found that those who had left and became oppositional toward the Baha'i community experienced their former religion almost as an opposite or "dark mirror" image of how believers experienced it (p. 204). Opposition among these individuals may begin with conflict with religious authorities, followed by a build up of negative feelings such as frustration, marginalization, and even hatred, which result in apostasy (Momen, 2007). In a study of former evangelical Christians, Fazzino (2014) found that emphasizing the negative aspects of their former religion served to help them know who they are contrasted with who they were.…”

Section: Oppositionmentioning

confidence: 99%

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A review and conceptual model of the research on doubt, disaffiliation, and related religious changes.

Fisher

2017

Psychology of Religion and Spirituality

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This essay reviews the research in psychology, as well as anthropology, religious studies, and sociology on changes related to exiting religion, and organizes the relevant constructs into a conceptual model to illustrate a process that an individual transitioning toward irreligion may experience. Specific constructs examined include questioning, doubt, reconfiguration of faith, switching, changes to irreligious identities or "deconversion," disaffiliation, and opposition to previously held religious beliefs. Limitations and problems regarding the constructs and accompanying research are discussed utilizing recent advances in the literature such as Cragun and Hammer's (2011) work on proreligious hegemony and bias in terminology. Finally, suggestions for future research are discussed, and implications for clinicians working with individuals experiencing religious changes are outlined.

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Reactionary Deconversion from Mormonism: Polarization of Ideological and Behavioral Religiosity among Active and Former Mormons

McGraw

Peer

Draper

2018

Review of Religious Research

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In contrast to a growing body of literature examining the experiences and trends of those who leave their faith tradition—particularly among Christian denominations—relatively little is known about those who specifically disaffiliate from Mormonism, although some evidence suggests that former Mormons may be especially likely to embrace secularity or irreligion rather than other religious beliefs and practices. Pursuant to empirically investigating this reactionary dynamic, the current study compared the relative religiosity and secularity of an online sample of active Mormons ( n = 194) and former Mormons ( n = 109) using the Abbreviated Religiousness Measure (ARM), an updated questionnaire of multidimensional religiosity. Results supported the ARM's improved psychometrics and its hypothesized three-factor structure with both subsamples. Additionally, multivariate and univariate results indicated that active and former Mormon participants from our sample, significantly polarized in their self-reported level of religious beliefs, rituals, and influence on daily behaviors, with active Mormon reporting high religiosity and former Mormons reporting low religiosity or high secularity. Although these results comport with reactionary deconversion dynamics found in other high cost religions, limits to generalizability are discussed. Reasons for and implications of this reactionary phenomenon are also posited.

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Marginality and apostasy in the Baha'i community

Cited by 9 publications

References 20 publications

How to Measure Baha’i Religiosity: The CRSi-20 for Baha’is as a First Reliable and Valid Measurement

How to Measure Baha’i Religiosity: The CRSi-20 for Baha’is as a First Reliable and Valid Measurement

A review and conceptual model of the research on doubt, disaffiliation, and related religious changes.

Reactionary Deconversion from Mormonism: Polarization of Ideological and Behavioral Religiosity among Active and Former Mormons

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