Cultic Studies Review, Vol. 5, No. 6, 2006, Page 24
Thus I am not willing to give up trying to define general criteria to distinguish between
moral and immoral proselytizing. I also believe that we should try to be as specific and
practical as possible in developing such criteria. But we must be careful not to carry the twin
demands of specificity and practicality too far—it is impossible to account for all the unique
details of concrete, everyday situations. We must use good judgment as we apply any
proposed ethical criteria. We must avoid generalities that do not help the observer or
individual decision-maker at the same time, defining moral criteria for proselytizing is not a
precise science. Here we need to heed Aristotle‘s wise counsel to seek only as much
precision as the subject matter allows (Ethics, Bk.1, Ch. 3).
Endnotes
1 Paper presented at ICSA 2006 International Conference, Denver, Colorado, June 22–24, 2006.
2 See, for example, Greenway (1993) Johnstone (1981) Langone (1985 1989) Lewis (1985).
3 For example, in her detailed study of the Unification Church, Eileen Barker found that one-third of
those who had initially joined the group left of their own accord after four months, and few lasted
more than two years (1984, 144-48, 259). Another study of a more diverse array of groups found that
two-thirds of the most highly involved members eventually left (Dawson 1998, 119).
4 Battin simply is not clear as to whether or not invitational evangelism is convert-seeking. Indeed, I
believe the label is quite misleading. Her invitational model of proselytizing is best understood as
"Church-sponsored social work" (Baber 2000), and when giving an example to illustrate this approach,
she describes it in terms of precluding the aim of "seeking to convert these people to a new set of
theological doctrines" (143).
5 Clearly, there might be some exceptions here for example, the need to coercively persuade young
children concerning dangers they are unable to understand. But we must be careful not to view
persuasion as inherently immoral.
6 Steven Hassan seems to avoid the problem I have identified in these writers when he admits that
some social influence programs are positive, some are benign, while others are hurtful. He also
introduces the notion of a continuum of influence and locates cult mind control on the destructive
extreme of this continuum (2000, 113-14).
References
Baber, H. E. 2000. ―In Defence of Proselytizing.‖ Religious Studies 36(3):333-44.
Barker, Eileen. 1984. The Making of a Moonie. Choice or Brainwashing. Oxford: Basil Blackwell.
Battin, Margaret P. 1990. Ethics in the Sanctuary: Examining the Practices of Organized Religion. New
Haven, CT: Yale University Press.
Chambers, W. V., M. D. Langone, A. A. Dole, and J. W. Grice. 1994. ―The Group Psychological Abuse
Scale: A Measure of the Varieties of Cultic Abuse.‖ Cultic Studies Journal 11(1):88-117.
Dawson, Lorne. 1998. Comprehending Cults: the Sociology of New Religious Movements. Oxford
University Press.
Foss, Sonja K., and Cindy I. Griffin. 1995. ―Beyond Persuasion: A Proposal for an Invitational
Rhetoric.‖ Communication Monographs, 62(March):2-18.
Greenway, Roger S. 1993. ―The Ethics of Evangelism.‖ Calvin Theological Journal 28:147-54.
Hassan, Steven. 2000. Releasing the Bonds: Empowering People to Think for Themselves.
Somerville, MA: Freedom of Mind Press.
Holmes, Arthur. 1984. Ethics: Approaching Ethical Decisions. Downers Grove, IL: InterVarsity Press.
Jaksa, James A., and Michael S. Pritchard. 1994. Communication Ethics: Methods of Analysis.
Belmont, CA: Wadsworth Publishers.
Johnstone, Henry W., Jr. 1981. ―Towards an Ethics of Rhetoric.‖ Communication 6:305-314.
Langone, Michael D., Ed. 1985. ―Cults, Evangelicals, and the Ethics of Social Influence.‖ Special
Edition of Cultic Studies Journal 2(2):231-403.
—, 1989. ―Social Influence: Ethical Considerations.‖ Cultic Studies Journal 6(1):16-24.
Lewis, Gordon. 1985. ―Ethical Evangelism, Unethical Proselytizing.‖ Cultic Studies Journal 2(2): 306-
307.
Loewen, Jacob. 2000. Educating Tiger. Tabor College, Hillboro: Centre for M. B. Studies.
McBride. Genevieve. 1989. ―Ethical Thought in Public Relations History: Seeking a Relevant
Perspective.‖ Journal of Mass Media Ethics 4:5-20.
Thus I am not willing to give up trying to define general criteria to distinguish between
moral and immoral proselytizing. I also believe that we should try to be as specific and
practical as possible in developing such criteria. But we must be careful not to carry the twin
demands of specificity and practicality too far—it is impossible to account for all the unique
details of concrete, everyday situations. We must use good judgment as we apply any
proposed ethical criteria. We must avoid generalities that do not help the observer or
individual decision-maker at the same time, defining moral criteria for proselytizing is not a
precise science. Here we need to heed Aristotle‘s wise counsel to seek only as much
precision as the subject matter allows (Ethics, Bk.1, Ch. 3).
Endnotes
1 Paper presented at ICSA 2006 International Conference, Denver, Colorado, June 22–24, 2006.
2 See, for example, Greenway (1993) Johnstone (1981) Langone (1985 1989) Lewis (1985).
3 For example, in her detailed study of the Unification Church, Eileen Barker found that one-third of
those who had initially joined the group left of their own accord after four months, and few lasted
more than two years (1984, 144-48, 259). Another study of a more diverse array of groups found that
two-thirds of the most highly involved members eventually left (Dawson 1998, 119).
4 Battin simply is not clear as to whether or not invitational evangelism is convert-seeking. Indeed, I
believe the label is quite misleading. Her invitational model of proselytizing is best understood as
"Church-sponsored social work" (Baber 2000), and when giving an example to illustrate this approach,
she describes it in terms of precluding the aim of "seeking to convert these people to a new set of
theological doctrines" (143).
5 Clearly, there might be some exceptions here for example, the need to coercively persuade young
children concerning dangers they are unable to understand. But we must be careful not to view
persuasion as inherently immoral.
6 Steven Hassan seems to avoid the problem I have identified in these writers when he admits that
some social influence programs are positive, some are benign, while others are hurtful. He also
introduces the notion of a continuum of influence and locates cult mind control on the destructive
extreme of this continuum (2000, 113-14).
References
Baber, H. E. 2000. ―In Defence of Proselytizing.‖ Religious Studies 36(3):333-44.
Barker, Eileen. 1984. The Making of a Moonie. Choice or Brainwashing. Oxford: Basil Blackwell.
Battin, Margaret P. 1990. Ethics in the Sanctuary: Examining the Practices of Organized Religion. New
Haven, CT: Yale University Press.
Chambers, W. V., M. D. Langone, A. A. Dole, and J. W. Grice. 1994. ―The Group Psychological Abuse
Scale: A Measure of the Varieties of Cultic Abuse.‖ Cultic Studies Journal 11(1):88-117.
Dawson, Lorne. 1998. Comprehending Cults: the Sociology of New Religious Movements. Oxford
University Press.
Foss, Sonja K., and Cindy I. Griffin. 1995. ―Beyond Persuasion: A Proposal for an Invitational
Rhetoric.‖ Communication Monographs, 62(March):2-18.
Greenway, Roger S. 1993. ―The Ethics of Evangelism.‖ Calvin Theological Journal 28:147-54.
Hassan, Steven. 2000. Releasing the Bonds: Empowering People to Think for Themselves.
Somerville, MA: Freedom of Mind Press.
Holmes, Arthur. 1984. Ethics: Approaching Ethical Decisions. Downers Grove, IL: InterVarsity Press.
Jaksa, James A., and Michael S. Pritchard. 1994. Communication Ethics: Methods of Analysis.
Belmont, CA: Wadsworth Publishers.
Johnstone, Henry W., Jr. 1981. ―Towards an Ethics of Rhetoric.‖ Communication 6:305-314.
Langone, Michael D., Ed. 1985. ―Cults, Evangelicals, and the Ethics of Social Influence.‖ Special
Edition of Cultic Studies Journal 2(2):231-403.
—, 1989. ―Social Influence: Ethical Considerations.‖ Cultic Studies Journal 6(1):16-24.
Lewis, Gordon. 1985. ―Ethical Evangelism, Unethical Proselytizing.‖ Cultic Studies Journal 2(2): 306-
307.
Loewen, Jacob. 2000. Educating Tiger. Tabor College, Hillboro: Centre for M. B. Studies.
McBride. Genevieve. 1989. ―Ethical Thought in Public Relations History: Seeking a Relevant
Perspective.‖ Journal of Mass Media Ethics 4:5-20.
