He reported as follows:-
"As has been noted by both social and religious scholars for the past 2 generations, religious and communal groups past through a period of rapid change during their first generation. In the early phases, the group is distinguished by (1) its existence as a convert's-only organisation, (2) a new religious vision which called the group into existence, and (3) an emphasis upon the unique and different aspects of the group (as opposed to those many elements it shares with predecessor organisations). Groups then passed through a period of rapid change as the new religious vision is explored, its implications understood, and its adequacy tested, i.e. as theological reflection occurs. Most new religions die during this phase as their initial vision proves too limited or shallow. If a group is successful and survives, it generally faces a series of organisational problems created by an immature leadership which must be trained on the job. It is not unusual for people in their early 20's to assume national and international leadership responsibilities. If the group survives, however, the group reaches a point of maturity as the initial teachings of the founder are more completely stated, the implications perceived, and the problems inherent within it (or the way in which it was first stated) are handled. As the whole of the teachings are, so to speak, put on paper (i.e. a theology is developed), the larger portion of the teachings, usually identical with that of the predecessor group(s), begins to claim equal attention in the mind of followers along with the unique different and aspects. Second, as the group matures, so does its leadership. Youthful enthusiasms that dictated policies are replaced by mature thoughtful deliberations on organizational matters. The third major force in stabilising the group arises as children are born and claim significant attention of the group. Children have to be trained in the group's teaching and along with a theology, a programme of religious education must be developed. Also, as a group, children are never as zealous for the faith as the first convert. The second generation is always more conservative than the first. ... As the second generation arrives and is assimilated into the group's life, the process of rapid change will slow to a crawl and a more or less stable theology will be articulated, a mature leadership will evolve and a stable behaviour pattern will be adopted by the group. Like all groups it will continue to change, but at a rate similar to that of the environment."
He concluded that:-
"The Family seems to have worked through its first generation of problems and arrived at a mature organisational state. ... The tendency of children has generally been to move organisations in a more conservative direction and into a lessening of tension with the surrounding environment. We shall watch with interest to see if they follow past trends."
In his evidence he expressed the view that on Berg's death the leadership would pass to a bureaucracy but that it would be a smooth transition because the structures are already in place. He said, and I confess I find this worrying, that there are some assumption that Berg will continue to guide them from the spirit world. He has in the past sought to give authority to his statements by asserting they come to him from his spirit mentors. It is too depressing to contemplate that Berg will rule from the grave. There are, however, sufficient signs in the recent changes to suggest to me that Maria and Amsterdam possess enough personal integrity and intelligence and wield enough power for their both to be able and to want to stamp their own mark of authority on the movement. Doctor Melton felt that the leadership had reached stability and maturity and so he, a heavy critic of The Family in the 1980's, was generally pleased to see their participation in inter-faith meetings and in their engaging with others. He said, and, having formed a favourable impression of him and a regard for his expertise, I must accept his evidence that:-
"I have come to trust some of them from empirical observation. I think the changes are very real. They show an intense desire to come back into society judged at least by their standing and fighting in Court and by their producing whatever documents I have asked for to complete my library of their literature."
