philosophy of purity. Notably, by encouraging in
church members a fear of contamination by
impure others, Pastor X was able to bring his
followers one step further in their move away
from society (Casoni, 2000 Chouvier &
Morhain, 2008 Kernberg, 2003a, 2003b). The
progression of the BCW from a group adopting
a philosophy of separation to one governed by a
philosophy of purity appears fully coherent with
Pastor X’s particular view of fundamentalist
doctrine. His radical approach to doctrine is
what had set him apart from his fellow
fundamentalist peers quite soon after his
consecration as a minister. However, it is also, in
part, what endeared him to his followers, who
trusted his every word. The nature of the bond
between them consisted of shared ideals
(Bertrand, 1999 Casoni &Brunet, 2005
Dawson, 2010 Weber, 1909). The strength of
their bond was all the more solid since his
disciples’ devotion acted as a reflection of his
wish to be recognized as exceptional
(Drummond, 1983). Up to that point in the
trajectory of the BCW, the bond between the
leader and the members of the church was such
that Pastor X was able to bring his followers to
adopt a new worldview, henceforth focused on
the attainment of purity.
Because purity became the main focus of the
doctrine Pastor X preached to his followers, he
was deemed the sole judge of purity.
Consequently, it naturally fell on his shoulders
to determine which attitudes, behaviors, foods,
clothes, rites, and so on would be judged pure,
and which of these should be rejected as impure.
Purity, according to the pastor’s literal
interpretation of the Bible, was a quality
associated with closeness to God, and impurity
was linked to the presence of Satan. All aspects
of daily life henceforth were interpreted in terms
of purity, and the leader’s importance, as sole
judge of what was to be deemed pure or impure,
grew tremendously. Since there were no
alternate or subordinate authorities in the group,
as is usual in such groups, members sought the
leader’s opinion on all matters, revering him as
an incarnation of the law (Casoni, 2000
Dawson, 2010 Michel, 1999). The more such a
group grows isolated, the more its leader
becomes the law unto himself.
Many changes to the group’s doctrine were
made during this period of transitioning toward a
philosophy of purity. Focusing on the
differences between members of the BCW and
nonmembers, the leader used his new quest for
an ideal of purity as a way to establish a stronger
hold over them, as Dawson (2010) described of
charismatic authority in leaders. By being
sensitive to the emotional tone of the group and
by showing empathy in key moments, Pastor X
was able to stenghten his authority over the
group in these times of change (Dawson, 2002,
2010).
Crises can be provoked and exploited by
charismatic leaders to establish their authority
over their followers, and such seems to have
been the case for Pastor X as he intensified his
demands on his followers. A greater
radicalization of the use of corporal punishment
ensued since children could not meet the new
standards set for them (Casoni, 2000 Dawson,
2010). At this point in the BCW trajectory,
Pastor X requested ever more acts of loyalty and
devotion from his followers as he insisted that
they submit to his will concerning where to
work, what to eat, how to look and behave.
From being a warm and charismatic leader, he
became a domineering and tyrannical figure who
insisted on total submission. Such changes in
character have often been noted in charismatic
leaders, and in those who adopt a plenipotentiary
organization of power (Casoni, 1997, 2000
Chouvier &Morhain, 2008 Dawson, 2010).
Process of Idealization
As the fear of contamination from impurity
attributed to the outside world became
established within the group, impurity was
associated progressively with perversity as the
group evolved toward greater social isolation.
The leader’s project of establishing an autarkic
community bacame justified as a way to protect
members from the evil that, without their
realizing it, their view of the world was
unfailingly creating. At this point in their
trajectory, high standards of purity were
expected of all members, including children, in
whose case purity was measured in terms of
attitude and behavior, regardless of their
developmental capacity to meet these standards.
International Journal of Cultic Studies ■ Vol. 6, 2015 95
church members a fear of contamination by
impure others, Pastor X was able to bring his
followers one step further in their move away
from society (Casoni, 2000 Chouvier &
Morhain, 2008 Kernberg, 2003a, 2003b). The
progression of the BCW from a group adopting
a philosophy of separation to one governed by a
philosophy of purity appears fully coherent with
Pastor X’s particular view of fundamentalist
doctrine. His radical approach to doctrine is
what had set him apart from his fellow
fundamentalist peers quite soon after his
consecration as a minister. However, it is also, in
part, what endeared him to his followers, who
trusted his every word. The nature of the bond
between them consisted of shared ideals
(Bertrand, 1999 Casoni &Brunet, 2005
Dawson, 2010 Weber, 1909). The strength of
their bond was all the more solid since his
disciples’ devotion acted as a reflection of his
wish to be recognized as exceptional
(Drummond, 1983). Up to that point in the
trajectory of the BCW, the bond between the
leader and the members of the church was such
that Pastor X was able to bring his followers to
adopt a new worldview, henceforth focused on
the attainment of purity.
Because purity became the main focus of the
doctrine Pastor X preached to his followers, he
was deemed the sole judge of purity.
Consequently, it naturally fell on his shoulders
to determine which attitudes, behaviors, foods,
clothes, rites, and so on would be judged pure,
and which of these should be rejected as impure.
Purity, according to the pastor’s literal
interpretation of the Bible, was a quality
associated with closeness to God, and impurity
was linked to the presence of Satan. All aspects
of daily life henceforth were interpreted in terms
of purity, and the leader’s importance, as sole
judge of what was to be deemed pure or impure,
grew tremendously. Since there were no
alternate or subordinate authorities in the group,
as is usual in such groups, members sought the
leader’s opinion on all matters, revering him as
an incarnation of the law (Casoni, 2000
Dawson, 2010 Michel, 1999). The more such a
group grows isolated, the more its leader
becomes the law unto himself.
Many changes to the group’s doctrine were
made during this period of transitioning toward a
philosophy of purity. Focusing on the
differences between members of the BCW and
nonmembers, the leader used his new quest for
an ideal of purity as a way to establish a stronger
hold over them, as Dawson (2010) described of
charismatic authority in leaders. By being
sensitive to the emotional tone of the group and
by showing empathy in key moments, Pastor X
was able to stenghten his authority over the
group in these times of change (Dawson, 2002,
2010).
Crises can be provoked and exploited by
charismatic leaders to establish their authority
over their followers, and such seems to have
been the case for Pastor X as he intensified his
demands on his followers. A greater
radicalization of the use of corporal punishment
ensued since children could not meet the new
standards set for them (Casoni, 2000 Dawson,
2010). At this point in the BCW trajectory,
Pastor X requested ever more acts of loyalty and
devotion from his followers as he insisted that
they submit to his will concerning where to
work, what to eat, how to look and behave.
From being a warm and charismatic leader, he
became a domineering and tyrannical figure who
insisted on total submission. Such changes in
character have often been noted in charismatic
leaders, and in those who adopt a plenipotentiary
organization of power (Casoni, 1997, 2000
Chouvier &Morhain, 2008 Dawson, 2010).
Process of Idealization
As the fear of contamination from impurity
attributed to the outside world became
established within the group, impurity was
associated progressively with perversity as the
group evolved toward greater social isolation.
The leader’s project of establishing an autarkic
community bacame justified as a way to protect
members from the evil that, without their
realizing it, their view of the world was
unfailingly creating. At this point in their
trajectory, high standards of purity were
expected of all members, including children, in
whose case purity was measured in terms of
attitude and behavior, regardless of their
developmental capacity to meet these standards.
International Journal of Cultic Studies ■ Vol. 6, 2015 95
