International Journal of Cultic Studies ■ Vol. 1, No. 1, 2010 15
members’ significant commitment to Shearing
and the Kabalarian Philosophy. Ultimately,
Shearing’s trial concluded without him ever
taking the stand to defend or justify his actions,
and he was convicted on twelve of the twenty
charges brought against him (Foreman, R. v.
Shearing, 1997:2491–2492). Out of these
charges, “four were stayed and a retrial was
ordered on four other counts following appeals”
(Government of Canada National Parole Board,
2003:3).
Premised on the testimony of both former and
current members of the Kabalarian Philosophy,
the court transcripts provide a record detailing
the events that led to Shearing losing control of
his absolute authority as a result of his female
members’ growing disbelief and disillusionment
with him. Textual analysis is the most useful
approach to this material, since it provides an
opportunity to examine the recurring themes
relevant to the discussion of dissension and loss
of charismatic power in the trial transcripts, as
well as how the Kabalarian teachings often
contradicted Shearing’s charismatic
proclamations. By examining the transcripts, we
get a glimpse into the women’s process of
dissension, starting with their gradual
recognition of Shearing’s manipulative behavior,
as well as their reluctance to accept his
theological claims. With a strong sense of
disenchantment in Shearing driving the women,
they eventually stepped forward and brought to
light a case of systemic sexual abuse that is
rarely documented. The secrecy and
compartmentalization surrounding Shearing’s
actions were so well established that, outside of
those victimized, few knew what was happening
within the movement.
Janet Liebman Jacobs’ Model of
Deconversion
Liebman Jacobs’ model of deconversion outlines
a three-stage process that members must
undergo:
…the first stage of deconversion … [is]
the breaking of social ties to the
religious community through challenges
to authoritative control. The second
stage of deconversion is presented as the
disengagement from a deep emotional
commitment to the charismatic leader
and the rejection of his world view and
definition of “truth.” … The final phase
of disaffection [manifests when] former
converts begin to redefine their social
reality following the final break with the
charismatic leader and the religious
community he represents. (Liebman
Jacobs, 1989:14)
Liebman Jacobs’ study, however, also presents
two foundational contentions that are of
particular relevance to the dissension found
within the Kabalarian Philosophy. First, that the
“conversion strategies employed by the
movement … create[d] primary associations for
the convert which result[ed] in the formation of
social bonds to the group and deep emotional
ties to the charismatic leader” (Liebman Jacobs,
1989:40) and second,
[a]s conversion is experienced within …
[an] idealized context, deconversion
signifies the failure of the religious
community to fulfill the promise of the
world of total meaning … [just as the]
bonds of affiliation among devotees are
weakened by conflicts that arise over
power, authority, and control. (Liebman
Jacobs, 1989:41)
These two elements highlight both the
Kabalarian devotees’ emotional and spiritual
attachment to Shearing, and the internal conflict
that resulted in the disillusionment of many
devotees.
Kabalarian Theological Worldview
The movement’s main spiritual goal was to
bring enlightenment, harmony, and
understanding to the world through the
dissemination of the leaders’ creeds and
teachings about the Laws of Nature, since those
leaders4 claimed to know the workings of the
universe. Parker
[c]onclud[ed] that the answer to the
problem lay in nature, which is the
handiwork and the reflection of God,
4 Prior to Ivon Shearing leading the Kabalarian Philosophy, Alfred
J. Parker founded the group in the early 1930s and was the
movement’s leader for more than thirty years.
members’ significant commitment to Shearing
and the Kabalarian Philosophy. Ultimately,
Shearing’s trial concluded without him ever
taking the stand to defend or justify his actions,
and he was convicted on twelve of the twenty
charges brought against him (Foreman, R. v.
Shearing, 1997:2491–2492). Out of these
charges, “four were stayed and a retrial was
ordered on four other counts following appeals”
(Government of Canada National Parole Board,
2003:3).
Premised on the testimony of both former and
current members of the Kabalarian Philosophy,
the court transcripts provide a record detailing
the events that led to Shearing losing control of
his absolute authority as a result of his female
members’ growing disbelief and disillusionment
with him. Textual analysis is the most useful
approach to this material, since it provides an
opportunity to examine the recurring themes
relevant to the discussion of dissension and loss
of charismatic power in the trial transcripts, as
well as how the Kabalarian teachings often
contradicted Shearing’s charismatic
proclamations. By examining the transcripts, we
get a glimpse into the women’s process of
dissension, starting with their gradual
recognition of Shearing’s manipulative behavior,
as well as their reluctance to accept his
theological claims. With a strong sense of
disenchantment in Shearing driving the women,
they eventually stepped forward and brought to
light a case of systemic sexual abuse that is
rarely documented. The secrecy and
compartmentalization surrounding Shearing’s
actions were so well established that, outside of
those victimized, few knew what was happening
within the movement.
Janet Liebman Jacobs’ Model of
Deconversion
Liebman Jacobs’ model of deconversion outlines
a three-stage process that members must
undergo:
…the first stage of deconversion … [is]
the breaking of social ties to the
religious community through challenges
to authoritative control. The second
stage of deconversion is presented as the
disengagement from a deep emotional
commitment to the charismatic leader
and the rejection of his world view and
definition of “truth.” … The final phase
of disaffection [manifests when] former
converts begin to redefine their social
reality following the final break with the
charismatic leader and the religious
community he represents. (Liebman
Jacobs, 1989:14)
Liebman Jacobs’ study, however, also presents
two foundational contentions that are of
particular relevance to the dissension found
within the Kabalarian Philosophy. First, that the
“conversion strategies employed by the
movement … create[d] primary associations for
the convert which result[ed] in the formation of
social bonds to the group and deep emotional
ties to the charismatic leader” (Liebman Jacobs,
1989:40) and second,
[a]s conversion is experienced within …
[an] idealized context, deconversion
signifies the failure of the religious
community to fulfill the promise of the
world of total meaning … [just as the]
bonds of affiliation among devotees are
weakened by conflicts that arise over
power, authority, and control. (Liebman
Jacobs, 1989:41)
These two elements highlight both the
Kabalarian devotees’ emotional and spiritual
attachment to Shearing, and the internal conflict
that resulted in the disillusionment of many
devotees.
Kabalarian Theological Worldview
The movement’s main spiritual goal was to
bring enlightenment, harmony, and
understanding to the world through the
dissemination of the leaders’ creeds and
teachings about the Laws of Nature, since those
leaders4 claimed to know the workings of the
universe. Parker
[c]onclud[ed] that the answer to the
problem lay in nature, which is the
handiwork and the reflection of God,
4 Prior to Ivon Shearing leading the Kabalarian Philosophy, Alfred
J. Parker founded the group in the early 1930s and was the
movement’s leader for more than thirty years.
