An Assessment on Religion Switching
Religious experience exceeds the category of rationalism and rather than being contained within the dictums of a scientific culture reaches past it attempting to identify the origin and causes of an inner emptiness. This experience of inner emptiness accounts for a large number of individuals who initiate denominational switching in their lives (Hoge 30).

To study American religion is to be struck by its crossroads position. It is possible that this characteristic of America's religious life, its attempts to accommodate two divergent positions and reach a compromise or transitional standing point, accounts in part for both the high visibility and viability of switching between variant religious denominations and sects. America established itself at a "crucial turning point in history" where the "Old World ideas of religion were forced to compete with the New World ideas of the Enlightenment and the scientific inquiry it encouraged" (Berman 6). Martin Marty, the University of Chicago religion professor has observed America's unique status among developed countries since although America is "all-pervaded by religion" it is simultaneously "a secular, non-religious culture" (Marty in Berman 6). In seeking spiritual satisfaction, many Americans believe in a single Deity as a remnant of America's "Old World religious heritage" while others adopt an antireligious or absolutely scientific viewpoint which hon

    Some topics in this essay  
    Denominational Switching | Orthodox Gillquist | Methodists Episcopalians | Church Hoge | Damascus Hoge | Stark Finke | Niebuhr Finke | Baby Boom | Brahmins Hindus | America's World | hoge 1981 | marty 1976 | denominational switching | social status | hoge 1994 | switch denominational | religious affiliation | religious practice | hoge 1981 30 | berman 6 | individuals switch | marty 1976 9 | losers religious economy | coming home protestant | hoge 1981 40 |  
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