CHAPTER 2 THEORETICAL FRAMEWORK ON RELIGIOUS CONVERSION
2.3 Contemporary research .1 Conversion processes
2.3.2 Lofland and Stark' model & the conversion motifs
Based on a study of a religious cult, Lofland and Stark presented a model which described seven inter-related conditions that needed to be present in an individual's life in order for conversion to occur. An individual needed to (1) experience tension or some sense of dissatisfaction with their existing life situation and (2) interpreted within a religious perspective, this led them to define themselves as (3) an active religious seeker. Thus conversion would occur if they (4) encountered a religion or cult at this point of crisis; and (5) formed a bond with the participants or other converts; and (6) contact with people outside of the religion or cult is limited or absent through (7) increased interaction with people of the new group. (Kose 1996; Gillespie 1991; Rambo 1993; Spilka et al 2003) Most scholars disagree with the importance of the sequence of the model and they find that many of these steps do not appear in conversion processes. But they have
found that two elements are common and important in the conversion process:
affective bonds and intensive interaction with group members. Kose (1996: 120- 122) found that all seven conditions did not appear in even one of his subjects and that some conditions were more applicable than others.
This model could be viewed as a filtering system. Each step involves a filtering out of some people and a filtering or even tunneling in of others. Those who have experienced the first six filters become verbal converts. They must go through the seventh step to become total converts. Total converts really believe the theology or ideology of the group whereas verbal converts feel committed to the members of the group and they verbally assent to the belief, but they are not quite committed at a moral level. This is an interesting point as many scholars claim that one is only a true convert when one's life is totally committed to the new faith or orientation as explained by Strickland (Spilka et al 2003: 210):
"The mere acceptance of a suggested idea and the relaxation of nerve tensions will not of themselves produce action for new ideals, nor changed habits of life. And if action from new ideals and changed habits of life do not follow, there has been no conversion."
Lofland added to this model, with the help of Skonovd, the six conversion motifs or types of conversion (intellectual, mystical, experimental, affectional, revivalistic and coercive) that were identified from the seven step model. Each of the motifs are assessed in terms of five independent elements: (1) the degree of social pressure, (2) temporal duration, (3) level of affective arousal, (4) the affective content and (5) the belief-participation sequence. (Gillespie 1991: 50)
In the intellectual motif the individual becomes acquainted with a new ideology through active research by reading books, watching television or attending classes and a shift in allegiance occurs after a relatively short period. They go through a process of self-discovery and conversion which can occur in isolation, although very often there is social interaction with someone of the ideology they are researching, but with little social pressure from them.
Mystical motifs are highly emotional and cannot logically or coherently be expressed. It is usually a sudden occurrence when the individual is alone but is preceded by days or weeks of emotional turmoil before the event. These types of conversion are often referred to as 'Pauline', 'evangelical' or 'born-again' experiences. There is very little or no social pressure from others and it results in an intensification of belief.
Experimental motifs have curiosity as their motif where the individual participates in group activities in a tentative way. Social pressure is limited as the individual does not initially commit himself to the belief. Transformation in belief and identity occurs after a prolonged period of time and emotional arousal is not very high.
The affectional motif is driven by the attachment or strong liking for a practising believer of a group. The convert is influenced to a degree by the attraction of the individual and the support they are given, and social pressure is present even if in a small way. Participation in the behaviours and rituals of the group is experimental at first and increases over a period of time to complete transformation. This process would be relevant in cases of those who convert for the purpose of marriage as they are influenced by the relationship with their partner who is of another faith.
Revivalist motifs do not appear to be popular in contemporary times but can be found in evangelical movements. Its characteristics are that emotions and social pressures are high and intense and the conversion occurs in a relatively short period of time after participation.
The most controversial form of conversion is the coercive motif. This is rare but Lofland and Skonovd suggest that it is a phenomenon of new religions of the Western world. They indicate that two key factors need to be present; there is compulsion and secondly, the confession of guilt in sinning or the acceptance of an ideological system. Belief is not necessarily accepted by the convert although conversion takes place, thus could one say that the convert has actually been converted? (Gillespie 1991; Rambo 1993; Kose 1996)
Some scholars, such as Kose, suggest that the intellectual, experimental and affectional motifs are increasing but for others the idea of a purely intellectual conversion is still idealistic. Their model has value by emphasizing the social aspects of conversion in comparison to the classical study of the psychological framework and the fact that conversion processes are more commonly known to be gradual rather than sudden. But Lewis Rambo has presented an alternative to Lofland and Stark's seven step model by forming what he termed a 'holistic model' of sequential stages.