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SOCIOLOGICAL ANALYSIS have converted as a result of their own choices, the environmental manipulation of the group, and/or their psychological susceptibility. While focusing simply on this questiona later book will analyze other aspects of the Unification ChurchBarker presents a brief informative history of the Moonies, a synopsis of their central beliefs, various photographs of members and group activits, and descriptions of the often quite different recruitment practices of different Moonie centres. At the outset Barker recognizes the difficulty in arriving at an objective analysis of this question because of the contrasting accounts given by members, alienated parents, de-programmers, former members, and observers. Using questionnaires, interviews, and field observations, Barker has researched this question with exceptional objectivity, rigor, and thoroughness, attempting in the process to consider carefully all these accounts. Barker argues that an individual's action in becoming a member of this group ought to be analyzed in relation to four distinct factors, all of which play a role: (1) the immediate environment in which an individual is introduced to the group and makes his/her choice with regard to belonging; (2) the individual's background and experience; (3) the individual's psychological susceptibility to be persuaded; and (4) the individual's understanding of the group and its beliefs. Barker observes that those who argue that individual converts have been "brainwashed" or psychologically manipulated into joining assume that the first factor, namely the immediate environment, alone is decisive on those individuals who are psychologically vulnerable or susceptible. Barker observes that the Moonies have at times laid considerable pressures on individuals in settings largely established and controlled by the group, where potential recruits are isolated from friends and family. However, she observes that the overwhelming majority of visitors to Moonie workshops remain immune to these pressures (85 percent do not choose to affiliate). Moreover, she demonstrates that those individuals

were found to be too confining and demanding by those who left. However, the bonds were particularly effective in areas of higher geographical concentration of CRC members. Among those who stayed, the primary motive tended to be the theological vision of the church. Those who left held a variety of opinions about church doctrine. This is reflected by the fact that about 40 percent moved to sister conservative churches, 30 percent to more liberal churches and 20 percent to fundamentalist churches. In addition to these data, the author usefully outlines the theology of the church, and then discusses the vision of the church as an ascetic, this worldly, all pervasive and sectarian view of the world. Bouma's assessment is that the strength of the community resides in its ability to organize itself in such a way as to propagate and maintain its vision. The organization is particularly important because the vision is very much at odds with the dominant culture. For that reason, the structures of the church received considerable attention, especially those that are distinctive to the CRC. These include the Christian schools, the careful use of the Heidelberg Catechism in preaching and catechetical contexts and the role of sanctions. The book is a useful, highly organized and compact discussion of factors relating to membership retention in a conservative church. Raymond F. Currie University of Manitoba

The Making of a Moonie: Brainwashing or Choice? by EILEEN BARKER. Oxford: Basil Blackwell Ltd., ix+305 pp. $34.35. Eileen Barker's The Making of a Moonie is a balanced, thoroughly researched, wellwritten sociological investigation of recruitment practices and conversion to the Unification Church. With exemplary clarity the author sets forth an analytical model for investigating the processes of conversion and then carefully and critically considers whether and to what degree Moonie member

BOOK REVIEWS who would seem to be most vulnerable to these environmental pressures-that it, young adults who are drifting, socially isolated, uneven in school and occupational performanceare much more likely not to join or to join temporarily and then leave. In relation to criteria gauging psychological susceptibility, converts compare favorably with controls. One of the notable strengths of Barker's study is the way she takes larger questions like the question of conversionand breaks them down into analyzable units. Thus, for example, she considers the issue regarding the Moonie's uses of deception by analyzing this topic in relation to three analytically distinct but socially inter-related factors. In this instance, she identifies these factors as to whether and how soon potential recruits are informed about the Rev. Moon's messianic claims, whether and to what degree potential recruits are informed about the group's central beliefs and practices and to what entext the intense interest and affection shown these recruits is genuine. She analyzes various Moonie centres in relation to each of these questions and concludes with the observation that in some cases the slowness with which some centres fully reveal the messianic character of the group, allows some genuine friendships to develop between members and recruits. Nonetheless, she argues that the data she has collected indicate that these factors do no directly influence the final decisions by potential recruits to join or to leave. After all, she notes, most joiners make the decision to become Moonies fully aware of the group's messianic claims and most potential recruits decide not to affiliate before any such messianic beliefs are discussed. Two additional comments may be added. One, this is a sociological and not a psychological study of conversion to a particular group. While her analytical model might be used to analyze conversion processes in relation to other groups, she does not attempt any such analysis. Nor does she attempt to examine the internal psychological factors which lead some potential recruitsthat is, participants in workshopsto join, others to affiliate and leave, and most to leave. She

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does, however, convincingly demonstrate that a well-researched sociological analysis can be used both to gauge the relative importance of several individual and social factors on decisions to convert and to indicate the invalidity of one-sided brainwashing arguments. Two, Barker's study draws attention to the large number of people who have been interested and willing enough to attend Moonie recruit workshops, sometimes to affiliate with the movement for a whilebut ultimately to decide not to convert or to drop out. This large population95 percent of those who attend Moonie workshops-is interesting and worth studying in much greater detail. These people more nearly correspond to the model of those who would seem to be psychologically susceptible to marginal religious groups but do not remain ongoing members. Clearly, this book will be informative and useful to those interested in the Unification Church, in contemporary religious movements, and in the processes of conversion. The book has a potentially wider audience, which includes as well those interested in research methods and theory construction. Barker carefully outlines the procedures of her research in a way that is especially instructive for others. In addition, because she so clearly spells out the steps she took to construct and to utilize her analytical model, her work demonstrates how thoughtful and clear conceptualization can facilitate empirically fruitful research. Frederick Bird Concordia University

Strange Gifts? A Guide to Charismatic Renewal,

ed. by DAVID MARTIN and PETER MULLEN.

Oxford: Basil Blackwell, 1984, xiv+239 pp. $16.95 (Canadian). The charismatic renewal represents that adoption by sacramental Christians and Catholics of attitudes and experiences characterized as Pentecostal. The Pentecostals are Protestant evangelicals, who see their roots in the Reformation tradition, in the evangelical

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