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Journal articles on the topic 'Conversion Experience'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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1

Ivanhoe, Philip J. "Zhuangzi's Conversion Experience." Journal of Chinese Religions 19, no. 1 (1991): 13–25. http://dx.doi.org/10.1179/073776991805307729.

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2

Wendel, Virginia S. "Counseling: A conversion experience." Pastoral Psychology 38, no. 1 (1989): 39–46. http://dx.doi.org/10.1007/bf01040946.

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3

Martini, William, and William Halal. "Defence conversion: the westinghouse experience." Technology Analysis & Strategic Management 7, no. 4 (1995): 441–50. http://dx.doi.org/10.1080/09537329508524225.

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4

Nagy, Timothy. "Conversion vs. Initiation." PNEUMA 40, no. 1-2 (2018): 192–211. http://dx.doi.org/10.1163/15700747-04001003.

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Abstract This article presents four lenses for exploring Christian conversion and applies those lenses to three key Catholic initiation practices. The four lenses are Scripture, peak experiences, autonomy and surrender, and metanoia and epistrophe, while the three initiation practices are confirmation, the Rite of Christian Initiation for Adults (RCIA), and infant baptism. The author argues that there is a wide gap between doctrine and experience in these practices, particularly in reference to the Holy Spirit, and that this gap can be bridged by examining the initial Christian experience, a t

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5

Bosma, David. "The Struggle of Conversion." Journal of Youth and Theology 19, no. 1 (2020): 46–69. http://dx.doi.org/10.1163/24055093-01901001.

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For young New Zealanders who choose to convert to Christianity from secular backgrounds, their conversion is a deeply emotional experience. One factor that has a significant bearing on the emotional state of a young convert is the way in which their parents react to the news. Another is the presence of “crisis” as a common feature within the conversion process. Spiritual experiences can also result in a variety of emotional responses, not all of them positive. For Māori young people who convert to Christianity in New Zealand, there exist pressures from within their own culture, as well as a fe

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6

McKnight, Scot. "Missions and Conversion Theory." Mission Studies 20, no. 1 (2003): 118–38. http://dx.doi.org/10.1163/157338303x00188.

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AbstractIn this article, author Scot McKnight offers an adequate (i.e. biblical) and comprehensive (the experience of Christ and the gospel in the history of the church) model of conversion. In constructing this model, McKnight proposes that conversion has six dimensions: context, crisis, quest, encounter, commitment, and consequences-each of which he develops at some length. His aim is to help women and men more deeply understand contemporary stories and experiences of conversion.

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7

De Cruz, Helen. "Religious Conversion, Transformative Experience, and Disagreement." Philosophia Christi 20, no. 1 (2018): 265–75. http://dx.doi.org/10.5840/pc201820125.

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8

Böckler, Dittmar, Thomas Probst, Heinz Weber, and Dieter Raithel. "Surgical Conversion after Endovascular Grafting for Abdominal Aortic Aneurysms." Journal of Endovascular Therapy 9, no. 1 (2002): 111–18. http://dx.doi.org/10.1177/152660280200900118.

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Purpose: To analyze the indications, results, and technical problems associated with conversion after endoluminal repair of abdominal aortic aneurysms (AAA) based on a 6-year experience in endovascular grafting. Methods: From August 1994 to May 2000, 520 patients with AAA were deemed candidates for endovascular therapy based on data from contrast-enhanced computed tomography and aortography. Any conversions were performed using an open operation modified according to the indication for conversion, elapsed time from the endoluminal repair, and type of endograft (tube, bifurcated, infra-/suprare

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9

Reynolds, Thomas E. "Love without Boundaries." Theology Today 62, no. 2 (2005): 193–209. http://dx.doi.org/10.1177/004057360506200205.

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Reflecting on the author's experience of parenting a son with disabilities and bringing this experience into conversation with authors such as Jean Vanier, Paul Ricoeur, and Emmanuel Levinas, this article suggests that “letting go” and becoming open to another in love is an experience of redemption that marks a conversion of self, one that transgresses boundaries and empowers the deepest kind of mutual belonging imaginable. Moreover, this conversion to another ultimately transforms us in the direction of a conversion to the divine itself, cultivating dispositions of gratitude and hope, for God

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10

Tay, Chee Wei, Liang Shen, Mikael Hartman, Shridhar Ganpathi Iyer, Krishnakumar Madhavan, and Stephen Kin Yong Chang. "SILC for SILC: Single Institution Learning Curve for Single-Incision Laparoscopic Cholecystectomy." Minimally Invasive Surgery 2013 (2013): 1–7. http://dx.doi.org/10.1155/2013/381628.

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Objectives. We report the single-incision laparoscopic cholecystectomy (SILC) learning experience of 2 hepatobiliary surgeons and the factors that could influence the learning curve of SILC.Methods. Patients who underwent SILC by Surgeons A and B were studied retrospectively. Operating time, conversion rate, reason for conversion, identity of first assistants, and their experience with previous laparoscopic cholecystectomy (LC) were analysed. CUSUM analysis is used to identify learning curve.Results. Hundred and nineteen SILC cases were performed by Surgeons A and B, respectively. Eight cases

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11

Hemli, Jonathan M., Nirav C. Patel, and Valavanur A. Subramanian. "Increasing Surgical Experience with Off-Pump Coronary Surgery Does Not Mitigate the Morbidity of Emergency Conversion to Cardiopulmonary Bypass." Innovations: Technology and Techniques in Cardiothoracic and Vascular Surgery 7, no. 4 (2012): 259–65. http://dx.doi.org/10.1097/imi.0b013e31826f0d7a.

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Objective Emergency conversion during off-pump coronary artery bypass (OPCAB) confers significant morbidity. We sought to determine whether the outcomes in these patients have changed as our experience with off-pump techniques has increased. Methods Between January 1999 and December 2010, 4763 patients underwent coronary artery surgery. An off-pump strategy was attempted in 4415 cases (92.7%). The results of the most recent 50 patients who required emergency conversion were compared with the preceding 50 conversions and with patients who underwent either OPCAB (n = 2737) or on-pump coronary su

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12

Powell, John. "Testimony in High Places: The Conversion of Bertram Wodehouse Currie." Recusant History 19, no. 2 (1988): 198–207. http://dx.doi.org/10.1017/s0034193200020240.

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The role of religion in history is an inherently difficult topic. Historians have rightly approached it with caution. Nevertheless, excessive caution has sometimes impaired our understanding of both individuals and broad historical developments. Ignoring personal religious experiences, especially when they have followed deliberate conversions, may be more dangerous to the truth than imperfectly assessing those experiences. I am not proposing an interdisciplinary approach, although that too is needed. Rather, I am suggesting that the religious experience of individuals be more fully incorporate

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13

김태훈. "Did Paul experience a conversion at Damascus?" Korean Evangelical New Testament Sudies 12, no. 1 (2013): 30–53. http://dx.doi.org/10.24229/kents.2013.12.1.002.

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14

Wang, H. H., J. Y. Huang, S. H. Chu, Y. J. Chiang, K. L. Liu, and P. C. Lai. "Sirolimus Conversion Experience in a Single Center." Transplantation Proceedings 40, no. 7 (2008): 2209–10. http://dx.doi.org/10.1016/j.transproceed.2008.07.052.

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15

McQueen, M. J. "Conversion to SI units. The Canadian experience." JAMA: The Journal of the American Medical Association 256, no. 21 (1986): 3001–2. http://dx.doi.org/10.1001/jama.256.21.3001.

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16

Copeland, Nora S. "Retrospective Conversion of Serials: The RLIN Experience." Serials Review 14, no. 3 (1988): 23–28. http://dx.doi.org/10.1080/00987913.1988.10763822.

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17

McDevitt-Potter, Lisa M., Basma Sadaka, Eric M. Tichy, Christin C. Rogers, and Steven Gabardi. "A Multicenter Experience With Generic Tacrolimus Conversion." Transplantation 92, no. 6 (2011): 653–57. http://dx.doi.org/10.1097/tp.0b013e31822a79ad.

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18

Gok Oguz, Ebru, Tolga Yildirim, Ozgur Merhametsiz, et al. "Conversion from Calcineurin Inhibitors to mTOR inhibitors in Renal Transplantation: A Single Centre Experience." Turkish Nephrology Dialysis Transplantation 23, no. 3 (2014): 229–33. http://dx.doi.org/10.5262/tndt.2014.1003.09.

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19

Moon, Daewon. "Testimony and Fellowship for a Continuous Conversion in the East African Revival." Studies in World Christianity 24, no. 2 (2018): 157–73. http://dx.doi.org/10.3366/swc.2018.0218.

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The East African Revival emphasised the so-called conversion experience, including an individual's conviction of sin and experience of forgiveness. The revivalists asserted that evidence of one's conversion would be – and had to be – discernable at both the personal level and the communal level. One distinctive feature of the Revival was that in revival meetings or marketplaces, converts shared testimony that re-enacted their original conversion experiences, in order to demonstrate the genuineness of their conversion and maintain its continuing efficacy in their daily lives. A second distincti

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20

Speelman, Gé. "Continuity and Discontinuity in Conversion Stories." Exchange 35, no. 3 (2006): 304–35. http://dx.doi.org/10.1163/157254306777814409.

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AbstractIn this article, I focus on continuity and discontinuity between religious traditions, as perceived by converts. I interviewed six converts: three Muslims who became Christian, three Christians who converted to Islam. They reflect on their experiences with their 'old' and 'new' religion. What were the changes they underwent? What remained the same? In their stories, they often conclude that God remained a constant presence in their life, even if they did not experience this at an earlier stage.

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21

박영의 and 한재희. "Research on the Conversion Experience of Senior Convicts." Korea Journal of Counseling 13, no. 3 (2012): 1371–85. http://dx.doi.org/10.15703/kjc.13.3.201206.1371.

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22

O'Sullivan, Stephen R., Brendan Richardson, and Alan Collins. "How brand communities emerge: The Beamish conversion experience." Journal of Marketing Management 27, no. 9-10 (2011): 891–912. http://dx.doi.org/10.1080/0267257x.2011.565684.

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23

Krutsky, V., and G. Kočetkov. "The conversion experience of military enterprises in Russia." MOCT-MOST Economic Policy in Transitional Economies 2, no. 2 (1992): 81–94. http://dx.doi.org/10.1007/bf01101809.

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24

Turner, Daniel S., Jay K. Lindly, and Rodney N. Chester. "Citizen Concerns and Public Awareness: Metrication Examples." Transportation Research Record: Journal of the Transportation Research Board 1552, no. 1 (1996): 97–102. http://dx.doi.org/10.1177/0361198196155200113.

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The United States is in the process of implementing the metric system. U.S. highway agencies are among the leaders in this effort. One troublesome aspect of being in the lead is that there appears to be no coordinated national public relations program to set the stage for the conversion. Several metric conversion experiences, those in Canada, Australia, and Great Britain, an Ohio research project, and the recent FHWA rule making for sign conversion, are reviewed to determine public awareness and citizen concerns. The conclusions drawn from those studies reinforce the need for an overall, well-

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25

Danthuluri, Vishwanath, Craig Smith, Katherine Baysinger, Leslie Merideth, Eric Clayton, and Oliver Whipple. "Assessing the Safety and Efficacy of Converting Laparoscopic Gastric Band to Sleeve Gastrectomy: A Rural Tertiary Center's Experience." American Surgeon 84, no. 12 (2018): 1924–26. http://dx.doi.org/10.1177/000313481808401238.

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Gastric banding for surgical treatment of morbid obesity has a complication rate of 20 to 50 per cent. Complications include band erosion, band slippage, and failed weight loss. One salvage procedure used is the laparoscopic sleeve gastrectomy. We aimed to compare our results between single-stage and two-stage conversation of gastric band with sleeve gastrectomy. We performed a retrospective review of 27 gastric band patients converted to sleeve gastrectomy. Hospital length of stay, surgical complications, and weight loss were compared. Twelve patients had a two-stage conversion and 15 patient

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26

Kroeger, James H. "Naming the Conversion We Seek." Missiology: An International Review 24, no. 3 (1996): 369–81. http://dx.doi.org/10.1177/009182969602400305.

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Missionaries today struggle to be people of integrity, both in their own persons and in the approaches they employ in seeking the “conversion” of the people they encounter. Missionaries do call people to faith, while respecting their freedom of conscience, their experience, their religions, histories, and cultures. Keeping these two coordinates in fruitful tension is enhanced by reflection on the paschal nature of all human experience and, by the light of the Holy Spirit, linking it with the paschal mystery as lived and revealed in Jesus. “Paschal Mission” can serve as a foundational paradigm

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27

Christopher, K. W. "Colonialism, missionaries, and Dalits in Kalyan Rao’s Untouchable Spring." Journal of Commonwealth Literature 53, no. 1 (2017): 140–54. http://dx.doi.org/10.1177/0021989417708828.

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Dalit conversion to Christianity has a long history, predating Dr Ambedkar’s call for conversion in 1935. The contexts of conversion are many; however, the strong urge among Dalits to escape the oppressive, dehumanizing socio-spiritual condition remains the chief motive. The colonial administration, and even before that, the missionaries, were the first to make interventions in the lives of the Dalits, providing access to education, employment, healthcare, and mobility. Consequently many Dalits converted to Christianity en masse. However, post conversion, they became “doubly marginalized” (Omv

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28

Sulaimankulov, Ruslan, Chittaranjan Das, Gulmira Jolochieva, Ashok Koirala, and Rupak Bhattarai. "Experience in laparoscopic cholecystectomy in Nobel Medical College, Nepal." Heart, Vessels and Transplantation 3, Issue 1 (2019): 11. http://dx.doi.org/10.24969/hvt.2018.82.

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Objective: A laparoscopic cholecystectomy (LC) is the treatment of choice for gallbladder diseases. The aim of this study is to analyze laparoscopic cholecystectomies performed by a single surgeon over 8 years at Nobel Medical College Teaching Hospital and Research Centre Pvt. Ltd. of Biratnagar, Nepal (NMCTH). Methods: We performed a retrospective analysis of 7557 patients that underwent a LC by a single surgeon, from October 2010 to July 2018. We divided it into 3 groups that include data of every three years. Results: The hospital stay, operation time and conversion rates were decreased by

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29

Hwang, Chang-Sun. "Religious Experience and the Necessity of Mission." Mission Studies 20, no. 1 (2003): 57–76. http://dx.doi.org/10.1163/157338303x00151.

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AbstractThis article aims to show that one of the recent trends in missionary work, namely, the evasion or even the abandonment of traditional mission (i.e. evangelization for conversion) is, from the viewpoint of religion and philosophical hermeneutics, unsound. Consequently, the article argues that mission as evangelization is both natural and necessary. Nevertheless, mission as evangelization for conversion implies neither rejection of other ways of doing mission, including interreligious dialogue, nor the regression toward an imperialist approach. Two criteria for establishing or critiquin

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30

Myers, Joanne. "Jane Barker’s Conversion and the Forms of Religious Experience." Eighteenth-Century Fiction 30, no. 3 (2018): 369–93. http://dx.doi.org/10.3138/ecf.30.3.369.

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31

Huraib, S., W. Al Khudair, H. Selim, et al. "Mass conversion from sandimmun to sandimmun neoral: -year experience." Transplantation Proceedings 29, no. 7 (1997): 2980–82. http://dx.doi.org/10.1016/s0041-1345(97)00753-7.

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32

Buckley, Jorunn J. "Expectation and Experience: Explaining Religious Conversion. Eugene V. Gallagher." History of Religions 32, no. 2 (1992): 202. http://dx.doi.org/10.1086/463332.

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33

Yi, Dae-Seop. "Conversion Experience Through Contemplation in the Ignatian Spiritual Exercises." Korean Journal of Christian Studies 101 (July 31, 2016): 175–99. http://dx.doi.org/10.18708/kjcs.2016.07.101.1.175.

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34

Cuthbertson, Kenneth L. "Coming Out/Conversion: An Exploration of Gay Religious Experience." Journal of Men’s Studies 4, no. 3 (1996): 193–207. http://dx.doi.org/10.1177/106082659600400302.

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35

Coleman, Heather J. "Becoming a Russian Baptist: Conversion Narratives and Social Experience." Russian Review 61, no. 1 (2002): 94–112. http://dx.doi.org/10.1111/1467-9434.00207.

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36

Dennert, Kate, Jaime Kroll, and Nina Garlie. "Electronic Patient Shadow Chart Conversion—a Single Center Experience." Biology of Blood and Marrow Transplantation 23, no. 3 (2017): S276. http://dx.doi.org/10.1016/j.bbmt.2016.12.542.

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37

Begley, Jaclene, Hamilton Fout, Michael LaCour-Little, and Nuno Mota. "Home equity conversion mortgages: The secondary market investor experience." Journal of Housing Economics 47 (March 2020): 101623. http://dx.doi.org/10.1016/j.jhe.2019.03.001.

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38

Panneerselvam, P., Niels Halberg, Mette Vaarst, and John Erik Hermansen. "Indian farmers' experience with and perceptions of organic farming." Renewable Agriculture and Food Systems 27, no. 2 (2011): 157–69. http://dx.doi.org/10.1017/s1742170511000238.

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AbstractIn India, the number of farmers converting to organic farming has increased in the recent past despite the lack of government support in providing knowledge and extension to the farmers. The aim of this article is to investigate the perceived relevance, benefits and barriers to a conversion to organic agriculture in three different Indian contexts—in Tamil Nadu, Madhya Pradesh and Uttarakhand states. In each state, 40 farmers from both organic and conventional systems were interviewed. The findings indicated that conventional producers identified production and marketing barriers as th

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39

Backer, Carl L. "12th Annual C. Walton Lillehei Memorial Lecture in Cardiovascular Surgery: Fontan conversion – the Chicago experience." Cardiology in the Young 21, S2 (2011): 169–76. http://dx.doi.org/10.1017/s1047951111001764.

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AbstractBetween 1994 and 2011, we performed 133 Fontan conversions with arrhythmia surgery. Most patients had tricuspid atresia or double-inlet left ventricle with prior atriopulmonary connection. Operative mortality was 1.5%, and mean length of stay was 14 days. A total of eight patients (6%) have had late cardiac transplantation. Freedom from arrhythmia recurrence is 85% at 10 years. For properly selected patients with a functionally univentricular heart who have had an atriopulmonary Fontan procedure, Fontan conversion with arrhythmia surgery significantly improves quality of life.

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40

Alviz Fernández, Marco. "Philosophic and Spiritual Conversion in Late Hellenism: Case Studies from the 3rd to the 5th Centuries AD." Religions 12, no. 9 (2021): 775. http://dx.doi.org/10.3390/rel12090775.

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This paper aims to study the historic and sociological context of philosophic-spiritual conversions through several case studies from late Hellenism (2nd to 5th c. AD). In the History of Religion, spiritual initiatory experiences have been thought of as a key factor to understand the development of a belief; from Arthur D. Nock to modern times, there have been considerable attempts made at defining the concept of conversion as a part of the human psyche. This study will examine biographies of charismatic teachers of Greco-Roman higher education (παιδεία); specifically, some passages in which p

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41

Mills, Colleen E., and Faith Jeremiah. "Franchising microbusinesses: coupling identity undoing and boundary objects." International Journal of Entrepreneurial Behavior & Research 27, no. 1 (2020): 231–50. http://dx.doi.org/10.1108/ijebr-09-2019-0545.

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PurposeThis study presents an original empirically based conceptual framework representing mobile microbusiness founders' experiences when converting to a franchise business model that links individual-level variables to a sociomaterial process.Design/methodology/approachAn exploratory interpretive research design produced this framework using data from the enterprise development narratives of mobile franchisors who had recently converted their mobile microbusinesses to a franchise business model.FindingsThe emergent framework proposes that franchisor’s conversion experience involves substanti

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42

Armond, Andrew. "Teaching for Conversion." Religion and the Arts 19, no. 1-2 (2015): 74–83. http://dx.doi.org/10.1163/15685292-01901004.

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Following much recent scholarship on the relationship between the affective and cognitive dimensions of the human person, and the ways in which that relationship shapes the educational process, this article argues that conversion should be a primary goal of the humanist educator, whether that conversion be religious or theological in nature (as it might be in an explicitly religious institution) or a more generic idea of the educator cultivating a student’s love for a particular author, poem, or other imaginative literary work. The context for this argument is the author’s own experience teach

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43

Budd, Bruce Q. "Website Data And Uses For Strategic Marketing A Commercial Experience." International Journal of Management & Information Systems (IJMIS) 16, no. 3 (2012): 239. http://dx.doi.org/10.19030/ijmis.v16i3.7076.

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This is an investigation into website analytics and the traffic source effect on goal conversions.The primary objective is to measure its web page analytics and improve its commercial marketing strategy.Crucial benchmarks of website efficacy for improved business optimization were created.Interesting results emerged.Though Google was by far the best traffic source, it did not achieve the highest comparative goal conversion rate.While Facebook had a lower conversion rate, they attracted the highest traffic flow for returning visitors.Hotfrog.com.au results showed a 100% conversion rate with all

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44

Hadot, Pierre, and Andrew Irvine. "Epistrophe and Metanoia in the History of Philosophy." Philosophy Today 65, no. 1 (2021): 201–10. http://dx.doi.org/10.5840/philtoday2021225391.

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Crucial in Pierre Hadot’s account of ancient philosophy as a way of life is the phenomenon of conversion. Well before he encountered some of the decisive influences upon his understanding of philosophy, Hadot already understood ancient philosophy and its long legacy in later thinkers of the West as much more than a formal discourse. Philosophy is an experience, or at least the exploration and articulation of a potential for experience. The energy of this potential originates in a polar tension between epistrophe (return) and metanoia (rebirth). The two poles, which are grounded in primal exper

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45

Menzies, Robert P. "Subsequence in the Pauline Epistles." PNEUMA 39, no. 3 (2017): 342–63. http://dx.doi.org/10.1163/15700747-03903019.

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Paul encourages every believer to experience a bestowal of the Spirit’s power that is theologically, and usually chronologically, distinct from the gift of the Spirit received at conversion. Paul typically describes this post-conversion infusion of spiritual power with the noun χάρισμα (“gift”). Paul speaks of this experience as “the gift of God” (2 Tim 1:6), “the gift in you” (1 Tim 4:14), and a “spiritual gift” (Rom 1:11), and the result of this empowering experience with simply the term gift (1 Cor 12). Thus Paul, like Luke, also highlights the need for each believer to experience a post-co

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46

Halama, Peter, and Júlia Halamová. "Process of Religious Conversion in the Catholic Charismatic Movement: A Qualitative Analysis." Archive for the Psychology of Religion 27, no. 1 (2005): 69–91. http://dx.doi.org/10.1163/008467206774355385.

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The study deals with a religious conversion of members of the Catholic Charismatic movement. This movement is characterised by the integration of those aspects of spirituality, which draw on traditional religious life as well as on the spirituality of new religious movements. The consensual qualitative research was used for analyses of thirty stories of personal conversions from the members of this movement. The stories were described in a public bulletin, published by the movement. They were analysed in regard to the precedents of conversion, course of conversion and the consequences of conve

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47

Khomyakov, Vladimir, Dmitriy Sobolev, Ilya Kolobaev, et al. "CONVERSION SURGERY FOR STAGE IV GASTRIC CANCER. LITERATURE REVIEW AND OWN EXPERIENCE." Problems in oncology 66, no. 1 (2020): 50–57. http://dx.doi.org/10.37469/0507-3758-2020-66-1-50-57.

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Metastatic gastric cancer is associated with poor prognosis despite of advances in chemotherapy and surgery. According to current clinical guidelines surgical treatment for stage IV gastric cancer patients is indicated only for urgent complications. New approach for the management of patients with initially unresectable or metastatic gastric cancer includes primary systemic chemotherapy and following surgical resection if the patients are able to undergo complete resection. This approach is known as conversion surgery. In the review with presentation of own experience the results of conversion

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48

Pokharel, Nabin, Prakash Sapkota, Binay Khatri Chhetri, Rajan Shakhya, and Sunil Thapa. "Experience of Laparoscopic Cholecystectomy at Lumbini Medical College Teaching Hospital." Journal of Lumbini Medical College 1, no. 1 (2013): 25. http://dx.doi.org/10.22502/jlmc.v1i1.8.

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 Introduction: The difficult gallbladder is the most common difficult laparoscopy being performed by generalsurgeons all over the world and the potential one that places the patient at significant risk. The present study aimed to study all the cases of laparoscopic cholecystectomy conducted in current setup at Lumbini Medical College and Teaching Hospital, to compare the results with the published literature and also analyze the complications and ways to decrease the incidence of conversion to open procedure.  Methods: Five hundred twenty five patients age 10-90 years, male:f

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49

Cruz, Cristiane Bremenkamp, Marcia Oliveira Moraes, and Luciana Vieira Caliman. "Movements of attention conversion and the experience of self transformation." Quaderns de Psicologia 17, no. 1 (2015): 97. http://dx.doi.org/10.5565/rev/qpsicologia.1234.

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50

Saber, L. T. Santamaria, M. Y. Ikeda, and J. M. Almeida. "Posttransplantation Conversion to Sirolimus-Based Immunosuppression: A Single Center Experience." Transplantation Proceedings 39, no. 10 (2007): 3098–100. http://dx.doi.org/10.1016/j.transproceed.2007.04.021.

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