combined actions not only stopped the abuse of
the children, but also played a determining role
in the peaceful implosion of the BCW and in the
successful criminal prosecution of its leader.
Their strategy, it appears, which consisted
mainly of appealing directly to the parents as
capable individuals responsible for the safety
and development of their children rather than
address them as mere followers who had no say
in the development of their children, had been
well thought through.
Despite the importance of leaders in groups such
as the BCW, at that particular period of the
church’s trajectory, the DPJE elected to ignore
the leader in its investigation of allegations of
physical abuse, first of one, then of many more
children. Although this approach may appear
paradoxical at first glance, given the all-
encompassing role a plenipotentiary leader
usually plays in such closed groups, such a
strategy might consist of the only route social-
control agencies, such as child-protection
agencies, should engage in to assure the safety
of the children involved. Documents show that,
after the reception of an anonymous allegation
of abusive behavior against a BCW child, Pastor
X was quickly cognizant of the investigation
under way by the DPJE. According to law,
DPJE agents must communicate at a certain
point in their investigation with those who hold
parental responsibility for the child allegedly
abused or neglected. They are also required by
law to evaluate the child’s situation and family
context in a relatively short period.
Once the DPJE became aware that several BCW
children were alledgelly abused, its decision to
direct the intervention toward the parents rather
than to defer to the leader undermined the usual
channels of communication leaders of such
groups expect. Controlling the channels of
communication within the group and between
the group and the outside world are paramount
to the exercise of a leader’s power over his
followers (Casoni, 1997, 2001 Dawson, 2002,
2010 Lifton, 1989 Weber, 1906). For instance,
by forbiding communication with outside
sources or with family, leaders gain greater
control over followers and solidify their hold
over them (Dawson, 2010 Lifton, 1989 Roy,
1998).
Representation of Children
The leader’s interpretation of doctrine was also
instrumental in the progressive change in the
group’s parenting style. In a subtle way, the
leader brought about a fundamental change in
the followers’ representation of their children
who were no longer seen as innocent, but rather
as impure and under the hold of evil forces
(Pacheco, 2005). This control exerted a strong
impact on the manner with which children were
treated in the group. However, these changes
could not have taken place if, simultaneously,
the leader had not succeed in severing, to some
extent, the links members had to persons and
institutions outside of the BCW and, notably,
amongst these former links, their attachment to
the rule of law.
Rule of Law vs. Rule of God
Former attachments are usually presented to
members by their leader as being detrimental to
their spriritual development, as if these
attachments were huge loads bearing down on
them and holding them back (Kent, 2001
Lifton, 1989 Roy, 1998). The same type of
reasoning is used vis-à-vis the rule of law and
the laws of the land, which are portrayed as
corrupt in nature and unworthy of God (Casoni
&Brunet, 2005 Kent, 2001 Lifton, 1989
Michel, 1999). Pastor X presented links to
family and friends, and trust in civil institutions,
whether police, child-protection services, or the
justicial system, as enslavements that
endangered members. In so doing, he created an
impression of moral crisis that he used to
strengthen his hold over his followers and to
convince them to accept following him into
greater isolation from the outside world
(Bromley, 2002 Casoni, 2000 Casoni &
Brunet, 2005 Dawson, 2002, 2010 Wright,
2002).
Changes in Worldview
Through this process, the group progressively
moved from an initial position characterized by
a philosophy of separation, in which showing
their distinctivness through outward signs of
belonging to the BCW no longer felt sufficient
to mark their superiority from devalued
nonmembers, to a position closer to that of a
94 International Journal of Cultic Studies ■ Vol. 6, 2015
the children, but also played a determining role
in the peaceful implosion of the BCW and in the
successful criminal prosecution of its leader.
Their strategy, it appears, which consisted
mainly of appealing directly to the parents as
capable individuals responsible for the safety
and development of their children rather than
address them as mere followers who had no say
in the development of their children, had been
well thought through.
Despite the importance of leaders in groups such
as the BCW, at that particular period of the
church’s trajectory, the DPJE elected to ignore
the leader in its investigation of allegations of
physical abuse, first of one, then of many more
children. Although this approach may appear
paradoxical at first glance, given the all-
encompassing role a plenipotentiary leader
usually plays in such closed groups, such a
strategy might consist of the only route social-
control agencies, such as child-protection
agencies, should engage in to assure the safety
of the children involved. Documents show that,
after the reception of an anonymous allegation
of abusive behavior against a BCW child, Pastor
X was quickly cognizant of the investigation
under way by the DPJE. According to law,
DPJE agents must communicate at a certain
point in their investigation with those who hold
parental responsibility for the child allegedly
abused or neglected. They are also required by
law to evaluate the child’s situation and family
context in a relatively short period.
Once the DPJE became aware that several BCW
children were alledgelly abused, its decision to
direct the intervention toward the parents rather
than to defer to the leader undermined the usual
channels of communication leaders of such
groups expect. Controlling the channels of
communication within the group and between
the group and the outside world are paramount
to the exercise of a leader’s power over his
followers (Casoni, 1997, 2001 Dawson, 2002,
2010 Lifton, 1989 Weber, 1906). For instance,
by forbiding communication with outside
sources or with family, leaders gain greater
control over followers and solidify their hold
over them (Dawson, 2010 Lifton, 1989 Roy,
1998).
Representation of Children
The leader’s interpretation of doctrine was also
instrumental in the progressive change in the
group’s parenting style. In a subtle way, the
leader brought about a fundamental change in
the followers’ representation of their children
who were no longer seen as innocent, but rather
as impure and under the hold of evil forces
(Pacheco, 2005). This control exerted a strong
impact on the manner with which children were
treated in the group. However, these changes
could not have taken place if, simultaneously,
the leader had not succeed in severing, to some
extent, the links members had to persons and
institutions outside of the BCW and, notably,
amongst these former links, their attachment to
the rule of law.
Rule of Law vs. Rule of God
Former attachments are usually presented to
members by their leader as being detrimental to
their spriritual development, as if these
attachments were huge loads bearing down on
them and holding them back (Kent, 2001
Lifton, 1989 Roy, 1998). The same type of
reasoning is used vis-à-vis the rule of law and
the laws of the land, which are portrayed as
corrupt in nature and unworthy of God (Casoni
&Brunet, 2005 Kent, 2001 Lifton, 1989
Michel, 1999). Pastor X presented links to
family and friends, and trust in civil institutions,
whether police, child-protection services, or the
justicial system, as enslavements that
endangered members. In so doing, he created an
impression of moral crisis that he used to
strengthen his hold over his followers and to
convince them to accept following him into
greater isolation from the outside world
(Bromley, 2002 Casoni, 2000 Casoni &
Brunet, 2005 Dawson, 2002, 2010 Wright,
2002).
Changes in Worldview
Through this process, the group progressively
moved from an initial position characterized by
a philosophy of separation, in which showing
their distinctivness through outward signs of
belonging to the BCW no longer felt sufficient
to mark their superiority from devalued
nonmembers, to a position closer to that of a
94 International Journal of Cultic Studies ■ Vol. 6, 2015
