|If you don't respond well to suggestion,|
then you won't have a "Salvation" experience.
And if you don't have a "Salvation" experience,
then no matter what ELSE you do, you won't get into Heaven!
Carrollton, Georgia, is a small to medium-sized city located approximately fifty-five miles west of Atlanta. It is regarded by both students and townspeople as being part of the "Bible belt," and most (though certainly not all) of the churches in the area have a Fundamentalist Christian orientation. Fundamentalists take quite literally the scriptural statement, "For by grace are ye saved, through faith, and that not of yourselves. It is the gift of God, lest any man should boast" (Ephesians 2: 8-9). The "salvation sermon" first leads the prospective convert to feel the tremendous burden of guilt which one bears for one's past misdeeds and failure to repent; and this is followed by a great wave of joy as the convert feels his or her sins being "washed away" and is "born again" as a "new creature in Christ."
This salvation experience, however, is not considered to be voluntarily attainable, since it is the result of "grace," or the unmerited favor of God. Should an individual seek to join a Fundamentalist congregation merely because one is convinced of the truth of Christian teachings, many members would be inclined to doubt that he or she is truly a member of the "elect of God" and, not being able to have such an experience, is probably fore-ordained to burn in Hell regardless of what kind of life they may be leading.
From a scientific point of view, it may be postulated that the degree to which an individual is able to have a salvation experience such as the one described is a function of the degree to which that person is suggestible, and therefore there is a direct relationship between the ability to be "saved" and the ability to be hypnotized. After giving a questionnaire to high and low responders on the Harvard Group Scale of Hypnotic Susceptibility (Shor & Orne, 1962) concerning the nature of their personal religious experiences, De Jarnette and I (Gibbons & De Jarnette, 1972) found that there was no significant relationship between hypnotic susceptibility and a previous change in denominational preference, or between susceptibility and the perceived religiousness of one's father. However, the low-susceptible subjects were less likely to perceive their mother as being moderately religious or deeply religious. Comparing high- and low-susceptible "saved" Protestants with high- and low-susceptible "unsaved" Protestants, the "saved" group contained significantly more subjects who were highly susceptible to hypnosis. In follow-up interviews, the reasons for the differences between high and low-suggestible subjects became glaringly apparent. The high susceptibles said things like, "I began to feel a warm tingling glow inside of me. The next thing I knew, I was down in front of the altar, and I was crying," or, "It was like the Hand of God came down and touched me. I felt so happy. I never felt joy like I felt it that day." But when the few low-susceptibles who indicated that they had been "saved" were asked about their experience, they said things like, "I had been going to that church for about six months, mainly because my girl friend went there, but I never 'went forward.' Then one day the preacher invited all those who had accepted the Lord to put up our hands, and we both put our hands up and that was it."