American Behavioral Scientist

Lofland's earlier work, widely assumed to have been done on the beginnings in this country of the Unification Church of Reverend Moon, resulted in development of the most widely cited conversion model in the literature of sociology. Here he updates and extends this previous work, based on a follow-up study of the same group studied earlier.

This paper is an extension of previous process models of conversion, based on research on the Jesus movement. The detailed examination of "predispositions" for conversion and the discussion of the importance of affective ties in the conversion process are of particular interest.

This UFO cult has been much in the news of late. Of special note in this paper is the very positive redefinition of the role of seeker. Also, the puzzling finding that affective ties between converts and group members seem unnecessary for conversion to occur is discussed, along with the similarly disconcerting idea that the group lacks ritual behavior.

The eastern mystical tradition's movement into American life is depicted in this paper, which reports on the intriguing pattern of changing attitudes toward the use of psychotherapy among many members of the two major groups studied and also suggests a new rationale to justify psychotherapy.

A part of the "occult establishment" is described in this paper, along with the presentation of model whereby "normal people" get involved in an occult group. A discussion of the importance of group ritual in such a process is included.

Simmonds has gathered the only personality assessment data known about for participants in the Jesus movement and uses some of it here to support his provocative idea that conversion to the movement does not entail conversion in the traditional sense of the term, but instead represents a shift in addiction.

The Catholic Charismatic Renewal movement is thefocus of thispaper, which offers an insightful analysis of one group's attempt to become glossolalic. Special attention is given to the crucial role of leadership and the reaction of external church authorities.

This paper compares deprogramming with exorcism, thought reform, and resocialization, and offers insight into how members of the anticult movement justify their own involvement in "coercive conversion." It serves as a fitting, if ironic, close to this issue on conversion and commitment in contemporary religion.