Abstract
Hassan Butt, a twenty-five-year-old man from Manchester, helped recruit Muslims to fight in Afghanistan. Just like most of the [July 2005] London bombers, he is a British Pakistani who journeyed from rootlessness to radical Islam: “I grew up in a very open-minded family; there are only four of us. My parents never made us pray, never sent us to the mosque, which was very different from the average Pakistani family who would make sure that the child learned something. I learned absolutely nothing.”
There is no happiness in the world comparable to that of the experience known as conversion.
(Robert Hugh Benson, an Anglican convert to Catholicism, 1903).1
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Notes
Cf. Einstein (Brands of Faith, 2008),
Moore (Selling God, 1994),
Roof (Spiritual Marketplace, 1999).
Lovelace (1990: 303). He quotes from the Puritan writer Phineas Fletcher (Joy in Tribulation, 1632).
Dick, “What the Dead Men Say” (2002 [1964]): “Isn’t it true that the half-lifer of ten finds himself in possession of a sort of insight, of a new frame of refer ence, a perspective, that he lacked while alive?” “I’ve heard psychologists say that,” Gertrude agreed. “It’s what the old theologists called conversion.”
I am not trained in psychology and see many pitfalls in evaluating the subjective psychological features of conversion. The fiction writer Orson Scott Card offers this warning: “the truth is that no person ever understands another, from begin ning to end of life, there is no truth that can be known, only the story we imagine to be true, the story they tell us is true, the story they really believe to be true about themselves; and all of them lies” (Card, Children of the Mind, 1996: 140).
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© 2010 Henri Gooren
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Gooren, H. (2010). Introduction. In: Religious Conversion and Disaffiliation. Palgrave Macmillan, New York. https://doi.org/10.1057/9780230113039_1
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DOI: https://doi.org/10.1057/9780230113039_1
Publisher Name: Palgrave Macmillan, New York
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