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Coercion is defined as, “to restrain or constrain by force…” Legally it often implies the use of PHYSICAL FORCE or physical or legal threat. This traditional concept of coercion is far better understood than the technological concepts of “coercive persuasion” which are effective restraining, impairing, or compelling through the gradual application of PSYCHOLOGICAL FORCES.
「强制」被定义为「用武力以抑制或者约束……」，法律上它经常意味着运用有形的力量，或是有形的或是法律上的威胁，这个传统的「强制」概念比起透过渐进应用精神力量的，更为有效抑制、削弱，或更有强迫性的「强制劝说」的技术概念更加受人理解。
A coercive persuasion program - within Christianity it is called “The Gospel Persuasion” - is a behavioral change technology applied to cause the “learning” and “adoption” of a set of behaviors or an ideology under certain conditions. It is distinguished from other forms of benign social learning or peaceful persuasion by the conditions under which it is conducted and by the techniques of environmental and interpersonal manipulation employed to suppress particular behaviors and to train others. Over time, coercive persuasion, a psychological force akin in some ways to our legal concepts of undue influence, is MORE effective than pain, torture, drugs, and use of physical force and legal threats.
基督教里面的一个强制劝说项目在教内被称为「福音劝说」（福音传播），这是一项在一定的条件下应用于造成「学习」和「采纳」一组行为或一种意识形态的行为改变技术。它不同于良性的社交学习或其他根据它的条件下进行和运用人际操纵与环境技术来抑制特定行为和培训他人的形式的平和劝说。随着时间的推移，强制劝说作为一种在某些形式类似我们对「不适当的影响」的合法概念，是比疼痛、酷刑、药物、以及使用武力和法律威胁更为有效的精神威力。
The Korean War “Manchurian Candidate” misconception of the need for suggestibility-increasing drugs, and physical pain and torture, to effect thought reform, is generally associated with the old concepts and models of brainwashing. Today, they are not necessary for a coercive persuasion program to be effective. With drugs, physical pain, torture, or even a physically coercive threat, you can often temporarily make someone do something against their will. You can even make them do something they hate or they really did not like or want to do at the time. They do it, but their attitude is not changed. In Christianity this is called a “false conversion”.
朝鲜战争小说《满洲候选人》的错误概念以为实现思想改造需要增加药物跟肉体上的痛苦和折磨，通常与旧的观念和洗脑模式连结起来。今天，这些都不是一个有效的强制劝说项目所必要的，有了药物、身体上的痛苦、折磨、或者甚至是一种身体上受到的强制性威胁，你经常都可以暂时地令到人们做一些跟他们的意愿有抵触的事情，你甚至可以令他们干出一些他们憎恶的或是他们当时确实不喜欢或不想干的事情，他们是会做，但是他们的态度没有改变，在基督教来说，这是一种「不实的皈依」。
This is much different and far less devastating than that which you are able to achieve with coercive persuasion. With coercive persuasion you can change a person’s will without their knowledge and volition. You can create new “attitudes” where they will do things willingly which they formerly may have detested, things which previously only torture, physical pain, or drugs could have coerced them to do. In effect, their desires change, their viewpoints change, and their feelings change through this Gospel persuasion. Most people have no idea of the depth of change that this type of persuasion can bring into a person, even changing them in “an instant”. This seems impossible and that is a part of its strength and deceitfulness.
比较起来，强制劝说能做到很不同和比较少的破坏性，用强制劝说，你可以在一个人不为意的时候改变他／她，你可以创造一种新的态度，在那种态度下，他们会很乐意做一些他们以前可能憎恶的事情，一些以前只有折磨、肉身痛苦或者是药物控制才会强迫到他们做的事情，透过福音劝说，很有效果地改变了他们的期望、他们的观点和他们的感觉，大多数人不知道这种劝说对人能带来多有深度的改变，甚至即时的改变了他们，这个似乎不可能的，那就是这种劝说的力量和玄虚。
The extreme anxiety and emotional stress production technologies found in Gospel Coercive Persuasion supersede any physical style coercion that focuses on pain, torture, drugs, or threat in that these physical systems of coercion do not change an attitude so that subjects follow orders “willingly.” Christian or Gospel Coercive Persuasion changes both attitude AND behavior, not JUST behavior.
这种在福音强制劝说中制造极端焦虑和情绪压力的技术，取代任何聚焦于痛苦、药物和威胁的有形强制，在这些有形系统的胁迫，不能改变人的态度以令到受强制者「心甘情愿」地服从命令。基督教或福音强制劝说不是仅仅改变人的行为，它改变人的态度和改变人的行为。
Christian or Gospel Coercive Persuasion (or thought reform as it is sometimes known) is best understood as a coordinated system of graduated coercive influence and behavior modification designed to change the wills and volition of individuals, usually in a group setting, in order for the originators of the program - those witnessing or preaching - to spiritually and psychologically profit from this persuasion to validate their own program and to continue the feeling that the program gives each converted person. This Gospel Coercive Persuasion is a psychological program that is inherently addictive in itself, because the program makes itself the sole purpose of life and feeling. This is one of the reasons why it is so hard on many levels to deprogram and be freed from this psychological addiction of this program.
基督教或称福音强制劝说（或是正如它有时被称为的思想改造）最广义性被理解为了一种渐进的、为了改变人的意愿和意志而设计的强制影响与行为修正的协调系统，通常在一个集体的格局下，为了项目的起始人－－那些见证或说教的人－－在精神上和心理上从这种劝说取得利益以确认他们自己的项目和延续这个计划带给各皈依者的情感，这种福音强制劝说是一种本身固有的会成瘾的心理项目，因为项目本身搅到自己成为生命和情感的唯一目的，这就是为什么在各层面上来看从这种心瘾项目程式解放出来都是这么困难的原因之一。
The essential strategy used by those operating such programs is to systematically select, sequence and coordinate numerous coercive persuasion tactics over CONTINUOUS PERIODS OF TIME. There are seven main tactic types found in various combinations in the Christian Coercive Persuasion program. A coercive persuasion program can still be quite effective without the presence of ALL seven of these tactic types.
那些操作这种项目程序的人的根本战略就是在一段持续的时期内，有系统的选择、序列和协调无数的强制劝说策略，在基督教强制劝说项目里常见的策略组合有七种最主要的策略，即使不是全部七种策略都存在，一个强制劝说项目还是可以相当有效的。
TACTIC 1. The individual is prepared for thought reform through increased suggestibility and/or “softening up,” specifically through hypnotic or other suggestibility-increasing techniques such as audio, visual, verbal, or tactile fixation drills (anything that is “moving” to the emotions as well as to the mind, i.e., worship music, dancing, embraces, stirring preaching or instructional teaching from a pulpit) and excessive repetition of routine activities.
策略1：透过逐渐增加暗示和／或软化准备当事人接受思想改造，特别是透过催眠或别的逐渐增加暗示的技巧，例如视、听、口述、或战术上的定位演练（任何能触动情绪和心志的事物，即是说：崇拜音乐、舞蹈、拥抱、激动人心的说教和从桌面上作出的指导性教学）以及一些日常活动的过度重复。
TACTIC 2. Using rewards and punishments, efforts are made to establish considerable control over a person’s social environment, time, and sources of social support. Social isolation is promoted (“You are not of the world”, “Christ can to bring a sword”). Contact with family and friends is abridged, as is contact with persons who do not share church-approved attitudes. Psychological and emotional dependence on the group is fostered.
策略2：运用奖赏和处罚，为对一个人的社交环境、时间、和社交支援的来源建立大规模的控制而付出努力，促进社交孤立（「你不是这个世界的」，「基督能够给你带来剑」）。跟家人和朋友以及跟不认同教会认可的态度的人的接触被删减了，心理和情感上对教友组织的依属从而形成。
TACTIC 3. Disconfirming information and nonsupporting opinions are prohibited in church communication. Rules exist about permissible topics to discuss with outsiders. Communication is highly controlled，especially communication from God. God’s communication is one-way, via the bible, and nothing is to contradict that communication. An “in-group” language is usually constructed, sometimes called “Christianese.”
策略3：在教会内的交流禁止不确认的信息和没有支持性的意见。对于容许跟外界讨论的主题，有规则的存在。沟通交流受到高度控制，尤其是跟神沟通。跟神的沟通是单向的，通过圣经，没有什么可以抵触那种沟通。通常，有一种圈子内的语言被打造出来，有时被称为「基督徒的语言」。
TACTIC 4. Frequent and intense attempts are made to cause a person to re-evaluate the most central aspects of his or her experience of self and prior conduct in negative ways. Efforts are designed to destabilize and undermine the subject’s basic consciousness, reality awareness, world view, emotional control, and defense mechanisms as well as getting them to reinterpret their life’s history, and adopt a new version of causality. This is usually called “sanctification” and “working out your salvation with fear and trembling.”
策略4：制造频繁和激烈的尝试，以令到一个人负面地再评价他／她的自身经验和之前最中心部分的行为，这种努力是为不稳定和破坏这个人的基本良心，对现实的意识、世界观、感情上的自我控制和防御结构，以及引导他们去重新演译他们的个人历史，和采纳一种新版本的因果关系，这个通常被称为「使神圣／灵化」和「以惧怕和战兢来成就你们的救恩」。
TACTIC 5. Intense and frequent attempts are made to undermine a person’s confidence in himself and his judgment, creating a sense of powerlessness. The only power that can help is God, or more precisely, the specific church’s or Christian group’s version of God. The eldership, church leaders, or “advanced” Christians are usually relied upon to understand the bible and for “encouragement” to “have the mind of Christ.”
策略5：为了破坏一个人对自己和他判断的信心而密集和频繁地尝试制造一种没有力量的感觉，唯一能够帮助他的力量就是上帝，或者更精确地说，是那指定的教会或基督教徒团体版本的神，那些长老制度、教会领袖、或「进步的」基督教徒通常是靠着对耶经的领悟理解和为了鼓舞人才「有一颗基督的心」。
TACTIC 6. Nonphysical punishments are used such as intense humiliation (private and public confession of sin), loss of privilege (suspension or excommunication from the church or Christian group), social isolation (from the world and the “unbelievers” as well as from erring or heretical Christians that doesn’t agree with their church or group), social status changes (from being a “respectable” and “stable” Christian to a “weak” or “unstable” Christian), intense guilt, anxiety, manipulation and other techniques for creating strong aversive emotional arousals, etc.
策略6：用非体罚的惩罚以作激烈密集的羞辱（私下和公开地承认自己的罪过）、失去的特权（暂时性的禁止当事人返教会或者逐出教会）、社交孤立（禁止跟外界、「不信者」和跟不同意他们的教会或团体的迷途和误入歧途的基督徒交流）、社交状况的改变（从作为一个「得到尊敬」的和「坚定的」基督徒变成一个「软弱的」或是「不坚定」的基督徒）激烈密集的内疚感、焦急、操纵和别的为创造唤起强烈厌恶情绪的要素等等。
TACTIC 7. Certain psychological threats (force) are used or are present: That failure to adopt the approved attitude, belief, or consequent behavior will lead to severe punishment or dire consequence, (e.g. physical or mental illness given by God, the reappearance of a prior physical illness, worldliness, personal economic collapse, social failure, divorce, failure to find a mate, etc.).
策略7：利用或展示一些精神上的威胁（迫使力）：对于未能采纳某种被认可的态度、信念、或后果性的行为会引起严厉的处罚或者可怕的后果，（例如：上帝给予的身体上的或精神上的疾病，再次出现疾病、世俗、个人的经济崩溃、社交失败、离婚、找不到配偶等等） 。
Robert Jay Lifton’s Eight Point Model of Thought Reform
利富敦思想改造的八點模式
Another set of criteria has to do with defining other common elements of mind control systems. If most of Robert Jay Lifton’s eight point model of thought reform is being used in an organization, it is most likely a dangerous and destructive cult. Conservative Christianity is a dangerous and destructive cult (please note that “dangerous and destructive” does NOT mean that it must be PHYSICAL. The dangerousness and destructiveness is a psychological, emotional and spiritual one. Just because Christianity doesn’t normally create personal or public violence does NOT mean that it is not severely destructive on many other levels). If you are an exchristian or presently a Christian you will be able to see that every sentence of these following points are prevalent within Conservative, Evangelical and Fundamentalist Christianity. The eight points follow:
另一组标准跟定义别的精神控制系统有关的共同元素，如果利富敦思想改造的八点模式被应用于一个组织内，这很有可能是一个危险的和破坏性的邪教团体，保守主义基督教就是一种危险的和破坏性的邪教团体（请注意「危险的和破坏性」不一定是指身体上的，危险性和破坏性是指精神上的、情感上的、和心灵上的危险和破坏，只因为基督教通常不会向他人构成个人或公众的暴力，不意味基督教在其他层面上没有严重的破坏力），如果你是一个离教者或现在是一个基督徒，你就可以看到以下八点每一句都跟保守派、福音派、和基要派基督教有关系，这八点如下：
1. ENVIRONMENT CONTROL. Limitation of many/all forms of communication with those outside the group. Worldly books, magazines, letters and fellowship with unbelieving friends and family are taboo. “Come out and be separate!”
1. 环境控制：限制跟外界的各种／所有的通信形式，世俗的书籍、杂志、信件、和跟不信教的朋友和家人的情谊全都是禁忌。 「站出来，画清界线！」
2. MYSTICAL MANIPULATION. The potential convert to the group becomes convinced of the higher purpose and special calling of the group through a profound encounter or experience, for example, through an alleged miracle or prophetic word or spiritual feeling while within the group.
2. 神异的操纵：使那潜在的皈依者透过一种深刻地遭遇或者经历，折信那团体的最高目和特殊召唤，例如透过在组织里时发生的一种宣称的奇迹或预言的措词或心灵上的情感。
3. DEMAND FOR PURITY. An explicit goal of the group is to bring about some kind of change, whether it be on a global, social, or personal level. “Perfection is possible if one stays with the group and is committed.” This “perfection” is associated with sanctification, “(Mat 5:48) Therefore, you be perfect even as your Father in Heaven is perfect.” “(2Co 13:11) For the rest, brothers, rejoice! Perfect yourselves”
3. 要求纯洁：那组织的一个清晰明确的目标就是带出一种改变，或是全球性的，或是社会性的或是个人层面的， 「如果一个人停留在组织内，和表现出是投入的，完美就是可能的」，这种「完美」跟灵化有关，「（马太福音5:48）因此，你会是完美的，像你在天上的父完全一样。」「（林后13: 11）对于其他的，兄弟们，欢呼吧！完美你们自己。」
4. CULT OF CONFESSION. The unhealthy practice of self disclosure to members in the group. Often (but not always) in the context of a public gathering in the group, admitting past sins and imperfections, even doubts about the group and critical thoughts about the integrity of the leaders.
4. 自白书文化：那种在组织内跟别的成员作不健康地自我揭发的做法，常常（不是总是这样的）在一个组织内的公众聚会的环境条件里，承认过去的罪过和不完美，甚至是怀疑组织和有关领袖们的完美性的批判性的想法。
5. SACRED SCIENCE. The group’s perspective is absolutely true and completely adequate to explain EVERYTHING (A knowledgeable Christian can rebut any critical question presented and Christianity is the Truth and is capable to explain everything about life and spirituality). The doctrine is not subject to amendments or question. ABSOLUTE conformity to the doctrine is required. “(Mat 7:28) And it happened, when Jesus had finished these words, the crowds were astonished at His doctrine.” “(Mat 7:28) And it happened, when Jesus had finished these words, the crowds were astonished at His doctrine.” “(1Ti 4:16) Give attention to yourself and to the doctrine; continue in them, for doing this, you will both deliver yourself and those hearing you.”
5. 神圣的科学：组织的观点是绝对真实和完全足以解释一切事物（一个有见识的基督教徒能够反駮任何批判性的问题，基督教是真理和能够解释有关生命的和精神上一切事物），这教义不予修正或质问，绝对的遵照教条是必要的。 「（马太福音7:28）和这发生了，当耶稣说完这些话后，群众对他的学说感到惊讶。」「（提摩太前书4:16）给自己和教条注意，在它们里面继续，因为这样做，你会给你自己和那些倾听你的人两者都传送到要传送的信息。」
6. LOADED LANGUAGE. A new vocabulary emerges within the context of the group. Group members “think” within the very abstract and narrow parameters of the group’s doctrine. The terminology sufficiently stops members from thinking critically by reinforcing a “black and white” mentality. Loaded terms and cliches prejudice thinking.
6. 加载语言：在组织团体的环境条件下，一种新的词汇出现，团体成员在组织教义那十分抽象和狭窄的参数去「w思想」，那种用辞足够阻止成员透过加强一种「黑和白」的精神去作批判性的思考，载满术语和陈词滥调会引起思考上的偏见。
7. DOCTRINE OVER PERSON. Pre-group experience and group experience are narrowly and decisively interpreted through the absolute doctrine, even when experience contradicts the doctrine.
7. 加教条于人之上：加入组织前的经验和团体经验被透过绝对的教义学说，那怕是在经验抵触教条，狭窄地和决定性的解释了。
8. DISPENSING OF EXISTENCE. Salvation is possible only in the group (Christianity). Those who leave the group are doomed.
8. 对存在的轻视：救赎只有在组织（基督教）内发生，那些离开组织的人注定不幸。
Any group that has most or all of these points is a destructive mind control cult.
任何拥有这八点模式，不论是大多数的或是全部的，都是一个有破坏性的精神控制邪教组织。
CHRISTIAN COERCIVE PERSUASION IS NOT PEACEFUL PERSUASION
基督教的强制劝说不是平和的游说
Christian programs identified with the above-listed seven tactics have in common the elements of attempting to greatly modify a person’s self-concept, perceptions of reality, and interpersonal relations. When successful in inducing these changes, coercive thought reform programs also, among other things, create the potential forces necessary for exercising undue influence over a person’s independent decision-making ability, and even for turning the individual into a deployable agent for the organization’s benefit without the individual’s meaningful knowledge or consent.
确认上述几点策略的基督教项目，跟极大地改变一个人的自我概念，对现实的看法和人际关系的试图，都有很相似的共同点，当成功地诱导这些改变，强制思想改造项目也在其他东西中创造出为对一个人的独立决定能力行使不正当影响的必要潜在力量，甚至在为了组织的利益但是没有让当事人得相当的认识和同意除之下，把一个人变成一个部署代理人。
Christian Coercive Persuasion programs are effective because individuals experiencing the deliberately planned severe stresses they generate can only reduce the pressures by accepting the system or adopting the behaviors being promulgated by the purveyors of the coercion program. The relationship between the person and the coercive persuasion tactics are DYNAMIC in that while the force of the pressures, rewards, and punishments brought to bear on the person are considerable, they do not lead to a stable, meaningfully SELF-CHOSEN reorganization of beliefs or attitudes. Rather, they lead to a sort of coerced compliance and a situationally required elaborate rationalization, for the new conduct. With this being said the mind will reconstruct its reality and will view everything through this new reality. The construct of this new reality, to the new convert, is perfect and whole and beautiful even though it is psychologically devastating and logically contradictory. The Christian mind cannot see its own blind-spots. It sees no contradictions, no dangers, no imperfections, yet this is the Matrix that is the Christian Coercion Persuasion Program.
基督教强制劝说项目是有效的，因为当事人经历到那在他们的慎重计划下产生的严重压力，只能在接受这个制度下或是从强制项目的供应者颁布的指定行为才能减轻压力。正当压力、奖赏和处罚给当事人带来相当大的压迫感，当事人跟强制劝说项目的策略之间有很有动力的关系，他们不会导致一个稳定的、有意义的、自我选择的信念或态度重组的。相反，它们会导致一种强制的依从，和一种为了新的行为，看情况而定才苦心经营的合理化。有了这种说法，脑子将会重建它的现实和会透过这项现实来看每一件事，对新皈依的信徒，构建这种现实是完美的、一心一意的和美好的，那怕这在心理上是毁灭性的和逻辑上是有抵触的，基督教徒的脑子里看不见它自己的盲点，它看见的是没有矛盾、没有危险、没有不完善，然而，这正是基督教强制劝说项目的模式。
Once again, in order to maintain the new attitudes or “decisions,” sustain the rationalization, and continue to unduly influence a person’s behavior over time, coercive tactics must be more or less CONTINUOUSLY applied, thus the need to be a consistent member of a local church or Christian “body”. A fiery, “hell and damnation” guilt-ridden sermon from the pulpit once a month, an hour of bible study within the New Testament on sanctification once a week, or other single instances of the so-called peaceful persuasions do not constitute the “necessary chords and orchestration” of a SEQUENCED, continuous, COORDINATED, and carefully selected PROGRAM of surreptitious coercion, as found in the comprehensive program of Christian Coercive Persuasion.
再一次，为了维护新的态度或「决定」、坚持合理性、和长期对当事人的行为继续予以不良的影响，强制策略多少也要不断应用下去，那就是作为一所本地教会或者任何基督教团体的成员的需要，从讲台上发出每月一次一个火热的，「地狱和诅咒」般的犯罪感缠身式的讲道，每周一次一小时的新约圣经灵化研读，或者其他个别所谓和平劝说例证，并不构成一如在广泛的基督教强制劝说项目可以发现的一个顺序的、连续不断的、协调的、和精心精选的诡秘的强制的必须的「和弦和乐团」。
Looking like peaceful persuasion is precisely what makes Christian coercive persuasion less likely to attract attention or to mobilize opposition. It is also part of what makes it such a devastating control technology. Victims of coercive persuasion have: no signs of physical abuse, convincing rationalizations for the radical or abrupt changes in their behavior, a convincing “sincerity”, and/or they have been changed so gradually that they don’t oppose it because they usually aren’t even aware of it.
似乎平和的勸說正是令到基督教強制勸說項目不那麼可能吸引人們的注意或者動員人們去反對它，這也是令到變成如此有破壞性的控制技術的一部分，強制勸說的受害者沒有身體受虐待的跡象，合理化他們的激進行為或突然變化，一種令人信服的「誠意」，和／或他們是那甚已漸進地改變，以至他們都不反對，因為他們通常甚至沒有注意到。
Deciding if coercive persuasion was used requires case-by-case careful analysis of all the influence techniques used and how they were applied. By focusing on the medium of delivery and process used, not necessarily the message itself, and on the critical differences, not the coincidental similarities, which system was used becomes clear. The Influence Continuum helps make the difference between peaceful persuasion and coercive persuasion easier to distinguish.
要确定强制劝说是否被运用需要对所有的影响技巧和他们是怎样被运用的作独立的悉心分析，通过聚焦于传送的方法和应用的过程，不一定是信息本身，不一定是在关键性的区别，不是巧合的相似，那个系统被运用变得清楚了，持续的影响有助于使和平劝说和强制劝说之间的差异更容易区分。
VARIABLES
變數
Not all tactics used in a Christian coercive persuasion type environment will always be coercive. Some tactics of an innocuous or cloaking nature will be mixed in.
不是所有的用于基督教强制劝说模式的环境都总是强制的，会混合着一些无害或者是一些无形性质的策略。
Not all individuals exposed to Christian coercive persuasion or thought reform programs are effectively coerced or converted into becoming Believers.
不是所有的曝露於基督教強制勸說或思想改造項目都可以很有效的強迫到或皈依變成信徒。
How individual suggestibility, psychological and physiological strengths, weakness, and differences react with the degree of severity, continuity, and comprehensiveness in which the various tactics and content of a coercive persuasion program are applied, determine the program’s effectiveness and/or the degree of severity of damage caused to its victims.
个别建议、心理上和生理上的强项、弱点和差别，以不同程度的严厉、连续性和全面回应着，是怎样应用在不同的策略和强制劝说项目的内容上。
WHAT ARE THE CRITERIA OF THE CHRISTIAN COERCIVE PERSUASION PROGRAM?
基督教強制勸說項目的範疇是什麼?
A). Determine if the subject individual held enough knowledge and volitional capacity to make the decision to change his or her ideas or beliefs.
A). 判断当事人是否握有足够的知识和意志力去决定改变他／她的想法或者信念。
B). Determine whether that individual did, in fact, adopt, affirm, or reject those ideas or beliefs on his own.
B). 判断当事人是否真正的可以自行采纳、肯定、或者拒绝那些想法或信念。
C). Then, if necessary, all that should be examined is the behavioral processes used, not ideological content. One needs to examine only the behavioral processes used in their “conversion.” Each alleged coercive persuasion situation should be reviewed on a case-by-case basis. The characteristics of coercive persuasion programs are severe, well-understood, and they are not accidental.
C). 然后，如果需要，应该接受审核的就是被应用的行为过程，不是意识形态的内容，只需要审核在皈依时被应用的行为过程，每一个宣称的强制劝说情况应当接受一个个案一个个案的独立评论，强制劝说项目的特点是严厉的、充分理解的、以及不是偶然的。
Christian Coercive Persuasion is not a religious practice, it is a control technology. It is not a belief or ideology, it is a technological process.
基督教强制劝说不是宗教习俗，它是一种控制技术。这不是一种信仰或意识形态，它是一个技术过程。
As a PROCESS, it can be examined by experts on its technology COMPLETELY SEPARATE from any idea or belief content, similar to examining the technical process of hypnotic induction distinct from the meaning or value of the post-hypnotic suggestions.
作为一个「过程」，它可以接受专家审核它的技术，跟任何想法或信仰内容完全分开，类似审核催眠性诱导的技术过程跟催眠后倡议的意义或价值是不相同的。
Examining PROCESSES in this manner can not violate First Amendment religious protections.
在这方式下审核「过程」不可能违反宪法第一修正案的宗教保护。
Christian Coercive Persuasion is antithetical to the First Amendment. It is the unfair manipulation of other’s biological and psychological weaknesses and susceptibilities. It is a psychological FORCE technology, not of a free society, but of a criminal or totalitarian society.
基督教强制劝说正是第一修正案的相反，这是不公平地操纵他人的生理弱点和心理上容易受动摇的缺失，这是一种精神力量的技术，不是一个自由社会的，而是一种罪恶的和极权主义社会的技术。
Any organization using coercive persuasion on its members as a CENTRAL practice that also claims to be a religion is turning the SANCTUARY of the First Amendment into a fortress for psychological assault. It is a contradiction of terms and should be “disestablished.”
任何以对自己成员运用强制劝说为中心操作技术，而也声称这是一种宗教的组织，就是把第一修正案的避难所变成心理袭击的堡垒，这是一组互相矛盾的词语，应当解体。
Coercive persuasion is a subtle, compelling psychological force which attacks an even more fundamental and important freedom than our “freedom of religion.” ITS REPREHENSIBILITY AND DANGER IS THAT IT ATTACKS OUR SELF-DETERMINISM AND FREE WILL, OUR MOST FUNDAMENTAL CONSTITUTIONAL FREEDOMS.
强制劝说是一种攻击，一种比我们的「宗教自由」甚至更加基本的和更加重要的自由的微妙的，强迫的精神力量，它的应受谴责和危险正是它攻击我们的自决和自由意志——我们最根本的宪法自由。
作者： John Blatt
「强制」被定义为「用武力以抑制或者约束……」，法律上它经常意味着运用有形的力量，或是有形的或是法律上的威胁，这个传统的「强制」概念比起透过渐进应用精神力量的，更为有效抑制、削弱，或更有强迫性的「强制劝说」的技术概念更加受人理解。
A coercive persuasion program - within Christianity it is called “The Gospel Persuasion” - is a behavioral change technology applied to cause the “learning” and “adoption” of a set of behaviors or an ideology under certain conditions. It is distinguished from other forms of benign social learning or peaceful persuasion by the conditions under which it is conducted and by the techniques of environmental and interpersonal manipulation employed to suppress particular behaviors and to train others. Over time, coercive persuasion, a psychological force akin in some ways to our legal concepts of undue influence, is MORE effective than pain, torture, drugs, and use of physical force and legal threats.
基督教里面的一个强制劝说项目在教内被称为「福音劝说」（福音传播），这是一项在一定的条件下应用于造成「学习」和「采纳」一组行为或一种意识形态的行为改变技术。它不同于良性的社交学习或其他根据它的条件下进行和运用人际操纵与环境技术来抑制特定行为和培训他人的形式的平和劝说。随着时间的推移，强制劝说作为一种在某些形式类似我们对「不适当的影响」的合法概念，是比疼痛、酷刑、药物、以及使用武力和法律威胁更为有效的精神威力。
The Korean War “Manchurian Candidate” misconception of the need for suggestibility-increasing drugs, and physical pain and torture, to effect thought reform, is generally associated with the old concepts and models of brainwashing. Today, they are not necessary for a coercive persuasion program to be effective. With drugs, physical pain, torture, or even a physically coercive threat, you can often temporarily make someone do something against their will. You can even make them do something they hate or they really did not like or want to do at the time. They do it, but their attitude is not changed. In Christianity this is called a “false conversion”.
朝鲜战争小说《满洲候选人》的错误概念以为实现思想改造需要增加药物跟肉体上的痛苦和折磨，通常与旧的观念和洗脑模式连结起来。今天，这些都不是一个有效的强制劝说项目所必要的，有了药物、身体上的痛苦、折磨、或者甚至是一种身体上受到的强制性威胁，你经常都可以暂时地令到人们做一些跟他们的意愿有抵触的事情，你甚至可以令他们干出一些他们憎恶的或是他们当时确实不喜欢或不想干的事情，他们是会做，但是他们的态度没有改变，在基督教来说，这是一种「不实的皈依」。
This is much different and far less devastating than that which you are able to achieve with coercive persuasion. With coercive persuasion you can change a person’s will without their knowledge and volition. You can create new “attitudes” where they will do things willingly which they formerly may have detested, things which previously only torture, physical pain, or drugs could have coerced them to do. In effect, their desires change, their viewpoints change, and their feelings change through this Gospel persuasion. Most people have no idea of the depth of change that this type of persuasion can bring into a person, even changing them in “an instant”. This seems impossible and that is a part of its strength and deceitfulness.
比较起来，强制劝说能做到很不同和比较少的破坏性，用强制劝说，你可以在一个人不为意的时候改变他／她，你可以创造一种新的态度，在那种态度下，他们会很乐意做一些他们以前可能憎恶的事情，一些以前只有折磨、肉身痛苦或者是药物控制才会强迫到他们做的事情，透过福音劝说，很有效果地改变了他们的期望、他们的观点和他们的感觉，大多数人不知道这种劝说对人能带来多有深度的改变，甚至即时的改变了他们，这个似乎不可能的，那就是这种劝说的力量和玄虚。
The extreme anxiety and emotional stress production technologies found in Gospel Coercive Persuasion supersede any physical style coercion that focuses on pain, torture, drugs, or threat in that these physical systems of coercion do not change an attitude so that subjects follow orders “willingly.” Christian or Gospel Coercive Persuasion changes both attitude AND behavior, not JUST behavior.
这种在福音强制劝说中制造极端焦虑和情绪压力的技术，取代任何聚焦于痛苦、药物和威胁的有形强制，在这些有形系统的胁迫，不能改变人的态度以令到受强制者「心甘情愿」地服从命令。基督教或福音强制劝说不是仅仅改变人的行为，它改变人的态度和改变人的行为。
Christian or Gospel Coercive Persuasion (or thought reform as it is sometimes known) is best understood as a coordinated system of graduated coercive influence and behavior modification designed to change the wills and volition of individuals, usually in a group setting, in order for the originators of the program - those witnessing or preaching - to spiritually and psychologically profit from this persuasion to validate their own program and to continue the feeling that the program gives each converted person. This Gospel Coercive Persuasion is a psychological program that is inherently addictive in itself, because the program makes itself the sole purpose of life and feeling. This is one of the reasons why it is so hard on many levels to deprogram and be freed from this psychological addiction of this program.
基督教或称福音强制劝说（或是正如它有时被称为的思想改造）最广义性被理解为了一种渐进的、为了改变人的意愿和意志而设计的强制影响与行为修正的协调系统，通常在一个集体的格局下，为了项目的起始人－－那些见证或说教的人－－在精神上和心理上从这种劝说取得利益以确认他们自己的项目和延续这个计划带给各皈依者的情感，这种福音强制劝说是一种本身固有的会成瘾的心理项目，因为项目本身搅到自己成为生命和情感的唯一目的，这就是为什么在各层面上来看从这种心瘾项目程式解放出来都是这么困难的原因之一。
The essential strategy used by those operating such programs is to systematically select, sequence and coordinate numerous coercive persuasion tactics over CONTINUOUS PERIODS OF TIME. There are seven main tactic types found in various combinations in the Christian Coercive Persuasion program. A coercive persuasion program can still be quite effective without the presence of ALL seven of these tactic types.
那些操作这种项目程序的人的根本战略就是在一段持续的时期内，有系统的选择、序列和协调无数的强制劝说策略，在基督教强制劝说项目里常见的策略组合有七种最主要的策略，即使不是全部七种策略都存在，一个强制劝说项目还是可以相当有效的。
TACTIC 1. The individual is prepared for thought reform through increased suggestibility and/or “softening up,” specifically through hypnotic or other suggestibility-increasing techniques such as audio, visual, verbal, or tactile fixation drills (anything that is “moving” to the emotions as well as to the mind, i.e., worship music, dancing, embraces, stirring preaching or instructional teaching from a pulpit) and excessive repetition of routine activities.
策略1：透过逐渐增加暗示和／或软化准备当事人接受思想改造，特别是透过催眠或别的逐渐增加暗示的技巧，例如视、听、口述、或战术上的定位演练（任何能触动情绪和心志的事物，即是说：崇拜音乐、舞蹈、拥抱、激动人心的说教和从桌面上作出的指导性教学）以及一些日常活动的过度重复。
TACTIC 2. Using rewards and punishments, efforts are made to establish considerable control over a person’s social environment, time, and sources of social support. Social isolation is promoted (“You are not of the world”, “Christ can to bring a sword”). Contact with family and friends is abridged, as is contact with persons who do not share church-approved attitudes. Psychological and emotional dependence on the group is fostered.
策略2：运用奖赏和处罚，为对一个人的社交环境、时间、和社交支援的来源建立大规模的控制而付出努力，促进社交孤立（「你不是这个世界的」，「基督能够给你带来剑」）。跟家人和朋友以及跟不认同教会认可的态度的人的接触被删减了，心理和情感上对教友组织的依属从而形成。
TACTIC 3. Disconfirming information and nonsupporting opinions are prohibited in church communication. Rules exist about permissible topics to discuss with outsiders. Communication is highly controlled，especially communication from God. God’s communication is one-way, via the bible, and nothing is to contradict that communication. An “in-group” language is usually constructed, sometimes called “Christianese.”
策略3：在教会内的交流禁止不确认的信息和没有支持性的意见。对于容许跟外界讨论的主题，有规则的存在。沟通交流受到高度控制，尤其是跟神沟通。跟神的沟通是单向的，通过圣经，没有什么可以抵触那种沟通。通常，有一种圈子内的语言被打造出来，有时被称为「基督徒的语言」。
TACTIC 4. Frequent and intense attempts are made to cause a person to re-evaluate the most central aspects of his or her experience of self and prior conduct in negative ways. Efforts are designed to destabilize and undermine the subject’s basic consciousness, reality awareness, world view, emotional control, and defense mechanisms as well as getting them to reinterpret their life’s history, and adopt a new version of causality. This is usually called “sanctification” and “working out your salvation with fear and trembling.”
策略4：制造频繁和激烈的尝试，以令到一个人负面地再评价他／她的自身经验和之前最中心部分的行为，这种努力是为不稳定和破坏这个人的基本良心，对现实的意识、世界观、感情上的自我控制和防御结构，以及引导他们去重新演译他们的个人历史，和采纳一种新版本的因果关系，这个通常被称为「使神圣／灵化」和「以惧怕和战兢来成就你们的救恩」。
TACTIC 5. Intense and frequent attempts are made to undermine a person’s confidence in himself and his judgment, creating a sense of powerlessness. The only power that can help is God, or more precisely, the specific church’s or Christian group’s version of God. The eldership, church leaders, or “advanced” Christians are usually relied upon to understand the bible and for “encouragement” to “have the mind of Christ.”
策略5：为了破坏一个人对自己和他判断的信心而密集和频繁地尝试制造一种没有力量的感觉，唯一能够帮助他的力量就是上帝，或者更精确地说，是那指定的教会或基督教徒团体版本的神，那些长老制度、教会领袖、或「进步的」基督教徒通常是靠着对耶经的领悟理解和为了鼓舞人才「有一颗基督的心」。
TACTIC 6. Nonphysical punishments are used such as intense humiliation (private and public confession of sin), loss of privilege (suspension or excommunication from the church or Christian group), social isolation (from the world and the “unbelievers” as well as from erring or heretical Christians that doesn’t agree with their church or group), social status changes (from being a “respectable” and “stable” Christian to a “weak” or “unstable” Christian), intense guilt, anxiety, manipulation and other techniques for creating strong aversive emotional arousals, etc.
策略6：用非体罚的惩罚以作激烈密集的羞辱（私下和公开地承认自己的罪过）、失去的特权（暂时性的禁止当事人返教会或者逐出教会）、社交孤立（禁止跟外界、「不信者」和跟不同意他们的教会或团体的迷途和误入歧途的基督徒交流）、社交状况的改变（从作为一个「得到尊敬」的和「坚定的」基督徒变成一个「软弱的」或是「不坚定」的基督徒）激烈密集的内疚感、焦急、操纵和别的为创造唤起强烈厌恶情绪的要素等等。
TACTIC 7. Certain psychological threats (force) are used or are present: That failure to adopt the approved attitude, belief, or consequent behavior will lead to severe punishment or dire consequence, (e.g. physical or mental illness given by God, the reappearance of a prior physical illness, worldliness, personal economic collapse, social failure, divorce, failure to find a mate, etc.).
策略7：利用或展示一些精神上的威胁（迫使力）：对于未能采纳某种被认可的态度、信念、或后果性的行为会引起严厉的处罚或者可怕的后果，（例如：上帝给予的身体上的或精神上的疾病，再次出现疾病、世俗、个人的经济崩溃、社交失败、离婚、找不到配偶等等） 。
Robert Jay Lifton’s Eight Point Model of Thought Reform
利富敦思想改造的八點模式
Another set of criteria has to do with defining other common elements of mind control systems. If most of Robert Jay Lifton’s eight point model of thought reform is being used in an organization, it is most likely a dangerous and destructive cult. Conservative Christianity is a dangerous and destructive cult (please note that “dangerous and destructive” does NOT mean that it must be PHYSICAL. The dangerousness and destructiveness is a psychological, emotional and spiritual one. Just because Christianity doesn’t normally create personal or public violence does NOT mean that it is not severely destructive on many other levels). If you are an exchristian or presently a Christian you will be able to see that every sentence of these following points are prevalent within Conservative, Evangelical and Fundamentalist Christianity. The eight points follow:
另一组标准跟定义别的精神控制系统有关的共同元素，如果利富敦思想改造的八点模式被应用于一个组织内，这很有可能是一个危险的和破坏性的邪教团体，保守主义基督教就是一种危险的和破坏性的邪教团体（请注意「危险的和破坏性」不一定是指身体上的，危险性和破坏性是指精神上的、情感上的、和心灵上的危险和破坏，只因为基督教通常不会向他人构成个人或公众的暴力，不意味基督教在其他层面上没有严重的破坏力），如果你是一个离教者或现在是一个基督徒，你就可以看到以下八点每一句都跟保守派、福音派、和基要派基督教有关系，这八点如下：
1. ENVIRONMENT CONTROL. Limitation of many/all forms of communication with those outside the group. Worldly books, magazines, letters and fellowship with unbelieving friends and family are taboo. “Come out and be separate!”
1. 环境控制：限制跟外界的各种／所有的通信形式，世俗的书籍、杂志、信件、和跟不信教的朋友和家人的情谊全都是禁忌。 「站出来，画清界线！」
2. MYSTICAL MANIPULATION. The potential convert to the group becomes convinced of the higher purpose and special calling of the group through a profound encounter or experience, for example, through an alleged miracle or prophetic word or spiritual feeling while within the group.
2. 神异的操纵：使那潜在的皈依者透过一种深刻地遭遇或者经历，折信那团体的最高目和特殊召唤，例如透过在组织里时发生的一种宣称的奇迹或预言的措词或心灵上的情感。
3. DEMAND FOR PURITY. An explicit goal of the group is to bring about some kind of change, whether it be on a global, social, or personal level. “Perfection is possible if one stays with the group and is committed.” This “perfection” is associated with sanctification, “(Mat 5:48) Therefore, you be perfect even as your Father in Heaven is perfect.” “(2Co 13:11) For the rest, brothers, rejoice! Perfect yourselves”
3. 要求纯洁：那组织的一个清晰明确的目标就是带出一种改变，或是全球性的，或是社会性的或是个人层面的， 「如果一个人停留在组织内，和表现出是投入的，完美就是可能的」，这种「完美」跟灵化有关，「（马太福音5:48）因此，你会是完美的，像你在天上的父完全一样。」「（林后13: 11）对于其他的，兄弟们，欢呼吧！完美你们自己。」
4. CULT OF CONFESSION. The unhealthy practice of self disclosure to members in the group. Often (but not always) in the context of a public gathering in the group, admitting past sins and imperfections, even doubts about the group and critical thoughts about the integrity of the leaders.
4. 自白书文化：那种在组织内跟别的成员作不健康地自我揭发的做法，常常（不是总是这样的）在一个组织内的公众聚会的环境条件里，承认过去的罪过和不完美，甚至是怀疑组织和有关领袖们的完美性的批判性的想法。
5. SACRED SCIENCE. The group’s perspective is absolutely true and completely adequate to explain EVERYTHING (A knowledgeable Christian can rebut any critical question presented and Christianity is the Truth and is capable to explain everything about life and spirituality). The doctrine is not subject to amendments or question. ABSOLUTE conformity to the doctrine is required. “(Mat 7:28) And it happened, when Jesus had finished these words, the crowds were astonished at His doctrine.” “(Mat 7:28) And it happened, when Jesus had finished these words, the crowds were astonished at His doctrine.” “(1Ti 4:16) Give attention to yourself and to the doctrine; continue in them, for doing this, you will both deliver yourself and those hearing you.”
5. 神圣的科学：组织的观点是绝对真实和完全足以解释一切事物（一个有见识的基督教徒能够反駮任何批判性的问题，基督教是真理和能够解释有关生命的和精神上一切事物），这教义不予修正或质问，绝对的遵照教条是必要的。 「（马太福音7:28）和这发生了，当耶稣说完这些话后，群众对他的学说感到惊讶。」「（提摩太前书4:16）给自己和教条注意，在它们里面继续，因为这样做，你会给你自己和那些倾听你的人两者都传送到要传送的信息。」
6. LOADED LANGUAGE. A new vocabulary emerges within the context of the group. Group members “think” within the very abstract and narrow parameters of the group’s doctrine. The terminology sufficiently stops members from thinking critically by reinforcing a “black and white” mentality. Loaded terms and cliches prejudice thinking.
6. 加载语言：在组织团体的环境条件下，一种新的词汇出现，团体成员在组织教义那十分抽象和狭窄的参数去「w思想」，那种用辞足够阻止成员透过加强一种「黑和白」的精神去作批判性的思考，载满术语和陈词滥调会引起思考上的偏见。
7. DOCTRINE OVER PERSON. Pre-group experience and group experience are narrowly and decisively interpreted through the absolute doctrine, even when experience contradicts the doctrine.
7. 加教条于人之上：加入组织前的经验和团体经验被透过绝对的教义学说，那怕是在经验抵触教条，狭窄地和决定性的解释了。
8. DISPENSING OF EXISTENCE. Salvation is possible only in the group (Christianity). Those who leave the group are doomed.
8. 对存在的轻视：救赎只有在组织（基督教）内发生，那些离开组织的人注定不幸。
Any group that has most or all of these points is a destructive mind control cult.
任何拥有这八点模式，不论是大多数的或是全部的，都是一个有破坏性的精神控制邪教组织。
CHRISTIAN COERCIVE PERSUASION IS NOT PEACEFUL PERSUASION
基督教的强制劝说不是平和的游说
Christian programs identified with the above-listed seven tactics have in common the elements of attempting to greatly modify a person’s self-concept, perceptions of reality, and interpersonal relations. When successful in inducing these changes, coercive thought reform programs also, among other things, create the potential forces necessary for exercising undue influence over a person’s independent decision-making ability, and even for turning the individual into a deployable agent for the organization’s benefit without the individual’s meaningful knowledge or consent.
确认上述几点策略的基督教项目，跟极大地改变一个人的自我概念，对现实的看法和人际关系的试图，都有很相似的共同点，当成功地诱导这些改变，强制思想改造项目也在其他东西中创造出为对一个人的独立决定能力行使不正当影响的必要潜在力量，甚至在为了组织的利益但是没有让当事人得相当的认识和同意除之下，把一个人变成一个部署代理人。
Christian Coercive Persuasion programs are effective because individuals experiencing the deliberately planned severe stresses they generate can only reduce the pressures by accepting the system or adopting the behaviors being promulgated by the purveyors of the coercion program. The relationship between the person and the coercive persuasion tactics are DYNAMIC in that while the force of the pressures, rewards, and punishments brought to bear on the person are considerable, they do not lead to a stable, meaningfully SELF-CHOSEN reorganization of beliefs or attitudes. Rather, they lead to a sort of coerced compliance and a situationally required elaborate rationalization, for the new conduct. With this being said the mind will reconstruct its reality and will view everything through this new reality. The construct of this new reality, to the new convert, is perfect and whole and beautiful even though it is psychologically devastating and logically contradictory. The Christian mind cannot see its own blind-spots. It sees no contradictions, no dangers, no imperfections, yet this is the Matrix that is the Christian Coercion Persuasion Program.
基督教强制劝说项目是有效的，因为当事人经历到那在他们的慎重计划下产生的严重压力，只能在接受这个制度下或是从强制项目的供应者颁布的指定行为才能减轻压力。正当压力、奖赏和处罚给当事人带来相当大的压迫感，当事人跟强制劝说项目的策略之间有很有动力的关系，他们不会导致一个稳定的、有意义的、自我选择的信念或态度重组的。相反，它们会导致一种强制的依从，和一种为了新的行为，看情况而定才苦心经营的合理化。有了这种说法，脑子将会重建它的现实和会透过这项现实来看每一件事，对新皈依的信徒，构建这种现实是完美的、一心一意的和美好的，那怕这在心理上是毁灭性的和逻辑上是有抵触的，基督教徒的脑子里看不见它自己的盲点，它看见的是没有矛盾、没有危险、没有不完善，然而，这正是基督教强制劝说项目的模式。
Once again, in order to maintain the new attitudes or “decisions,” sustain the rationalization, and continue to unduly influence a person’s behavior over time, coercive tactics must be more or less CONTINUOUSLY applied, thus the need to be a consistent member of a local church or Christian “body”. A fiery, “hell and damnation” guilt-ridden sermon from the pulpit once a month, an hour of bible study within the New Testament on sanctification once a week, or other single instances of the so-called peaceful persuasions do not constitute the “necessary chords and orchestration” of a SEQUENCED, continuous, COORDINATED, and carefully selected PROGRAM of surreptitious coercion, as found in the comprehensive program of Christian Coercive Persuasion.
再一次，为了维护新的态度或「决定」、坚持合理性、和长期对当事人的行为继续予以不良的影响，强制策略多少也要不断应用下去，那就是作为一所本地教会或者任何基督教团体的成员的需要，从讲台上发出每月一次一个火热的，「地狱和诅咒」般的犯罪感缠身式的讲道，每周一次一小时的新约圣经灵化研读，或者其他个别所谓和平劝说例证，并不构成一如在广泛的基督教强制劝说项目可以发现的一个顺序的、连续不断的、协调的、和精心精选的诡秘的强制的必须的「和弦和乐团」。
Looking like peaceful persuasion is precisely what makes Christian coercive persuasion less likely to attract attention or to mobilize opposition. It is also part of what makes it such a devastating control technology. Victims of coercive persuasion have: no signs of physical abuse, convincing rationalizations for the radical or abrupt changes in their behavior, a convincing “sincerity”, and/or they have been changed so gradually that they don’t oppose it because they usually aren’t even aware of it.
似乎平和的勸說正是令到基督教強制勸說項目不那麼可能吸引人們的注意或者動員人們去反對它，這也是令到變成如此有破壞性的控制技術的一部分，強制勸說的受害者沒有身體受虐待的跡象，合理化他們的激進行為或突然變化，一種令人信服的「誠意」，和／或他們是那甚已漸進地改變，以至他們都不反對，因為他們通常甚至沒有注意到。
Deciding if coercive persuasion was used requires case-by-case careful analysis of all the influence techniques used and how they were applied. By focusing on the medium of delivery and process used, not necessarily the message itself, and on the critical differences, not the coincidental similarities, which system was used becomes clear. The Influence Continuum helps make the difference between peaceful persuasion and coercive persuasion easier to distinguish.
要确定强制劝说是否被运用需要对所有的影响技巧和他们是怎样被运用的作独立的悉心分析，通过聚焦于传送的方法和应用的过程，不一定是信息本身，不一定是在关键性的区别，不是巧合的相似，那个系统被运用变得清楚了，持续的影响有助于使和平劝说和强制劝说之间的差异更容易区分。
VARIABLES
變數
Not all tactics used in a Christian coercive persuasion type environment will always be coercive. Some tactics of an innocuous or cloaking nature will be mixed in.
不是所有的用于基督教强制劝说模式的环境都总是强制的，会混合着一些无害或者是一些无形性质的策略。
Not all individuals exposed to Christian coercive persuasion or thought reform programs are effectively coerced or converted into becoming Believers.
不是所有的曝露於基督教強制勸說或思想改造項目都可以很有效的強迫到或皈依變成信徒。
How individual suggestibility, psychological and physiological strengths, weakness, and differences react with the degree of severity, continuity, and comprehensiveness in which the various tactics and content of a coercive persuasion program are applied, determine the program’s effectiveness and/or the degree of severity of damage caused to its victims.
个别建议、心理上和生理上的强项、弱点和差别，以不同程度的严厉、连续性和全面回应着，是怎样应用在不同的策略和强制劝说项目的内容上。
WHAT ARE THE CRITERIA OF THE CHRISTIAN COERCIVE PERSUASION PROGRAM?
基督教強制勸說項目的範疇是什麼?
A). Determine if the subject individual held enough knowledge and volitional capacity to make the decision to change his or her ideas or beliefs.
A). 判断当事人是否握有足够的知识和意志力去决定改变他／她的想法或者信念。
B). Determine whether that individual did, in fact, adopt, affirm, or reject those ideas or beliefs on his own.
B). 判断当事人是否真正的可以自行采纳、肯定、或者拒绝那些想法或信念。
C). Then, if necessary, all that should be examined is the behavioral processes used, not ideological content. One needs to examine only the behavioral processes used in their “conversion.” Each alleged coercive persuasion situation should be reviewed on a case-by-case basis. The characteristics of coercive persuasion programs are severe, well-understood, and they are not accidental.
C). 然后，如果需要，应该接受审核的就是被应用的行为过程，不是意识形态的内容，只需要审核在皈依时被应用的行为过程，每一个宣称的强制劝说情况应当接受一个个案一个个案的独立评论，强制劝说项目的特点是严厉的、充分理解的、以及不是偶然的。
Christian Coercive Persuasion is not a religious practice, it is a control technology. It is not a belief or ideology, it is a technological process.
基督教强制劝说不是宗教习俗，它是一种控制技术。这不是一种信仰或意识形态，它是一个技术过程。
As a PROCESS, it can be examined by experts on its technology COMPLETELY SEPARATE from any idea or belief content, similar to examining the technical process of hypnotic induction distinct from the meaning or value of the post-hypnotic suggestions.
作为一个「过程」，它可以接受专家审核它的技术，跟任何想法或信仰内容完全分开，类似审核催眠性诱导的技术过程跟催眠后倡议的意义或价值是不相同的。
Examining PROCESSES in this manner can not violate First Amendment religious protections.
在这方式下审核「过程」不可能违反宪法第一修正案的宗教保护。
Christian Coercive Persuasion is antithetical to the First Amendment. It is the unfair manipulation of other’s biological and psychological weaknesses and susceptibilities. It is a psychological FORCE technology, not of a free society, but of a criminal or totalitarian society.
基督教强制劝说正是第一修正案的相反，这是不公平地操纵他人的生理弱点和心理上容易受动摇的缺失，这是一种精神力量的技术，不是一个自由社会的，而是一种罪恶的和极权主义社会的技术。
Any organization using coercive persuasion on its members as a CENTRAL practice that also claims to be a religion is turning the SANCTUARY of the First Amendment into a fortress for psychological assault. It is a contradiction of terms and should be “disestablished.”
任何以对自己成员运用强制劝说为中心操作技术，而也声称这是一种宗教的组织，就是把第一修正案的避难所变成心理袭击的堡垒，这是一组互相矛盾的词语，应当解体。
Coercive persuasion is a subtle, compelling psychological force which attacks an even more fundamental and important freedom than our “freedom of religion.” ITS REPREHENSIBILITY AND DANGER IS THAT IT ATTACKS OUR SELF-DETERMINISM AND FREE WILL, OUR MOST FUNDAMENTAL CONSTITUTIONAL FREEDOMS.
强制劝说是一种攻击，一种比我们的「宗教自由」甚至更加基本的和更加重要的自由的微妙的，强迫的精神力量，它的应受谴责和危险正是它攻击我们的自决和自由意志——我们最根本的宪法自由。
作者： John Blatt
