Cultic Studies Review, Vol. 4, No. 2, 2005, Page 6
(Stahelski, 2004:36). Otherwise, both terrorists and cult recruits encounter ―powerful
dynamics that make the conditioning almost impossible to resist‖ (Stahelski, 2004:36).
Stahelski did not discuss issues that concern second-generation education, but I point out
that these phases translate into behaviours and attitudes among members that constrain
and confine their social relationships, including those relationships with children and the
young. Indeed, in several cases, group leaders prohibited children entirely from their
organizations, which are instances of extreme reeducation that the parents had undergone
as standard aspects of group membership. I will examine each of Stahelski‘s phases, along
with his brief discussion of charisma, make some modifications to his claims, and give
examples of how various groups exemplified the phases. At the same time, I will suggest
implications that the examples likely had on the second generation.
Charisma
Reputed access to unique, even godly, special powers and/or skills is the hallmark of
charisma as Max Weber defined it nearly a century ago. As Weber wrote, charisma is
a certain quality of an individual personality by virtue of which he [or she] is
considered extraordinary and treated as endowed with supernatural,
superhuman, or at least specifically exceptional powers or qualities. These are
such as are not accessible to the ordinary person, but are regarded as of
divine origin or as exemplary, and on the basis of them the individual
concerned is treated as a ‗leader‘ (Weber, 1978:241).
Stahelski, in turn, mentioned numerous characteristics that charismatic leaders frequently
have: ―physical presence, intelligence, experience, education and expertise, the ability to
verbally and clearly articulate the vision and the mission, and, most important, a strong
emotional appeal‖ (Stahelski, 2004:32). This list, however, omits what really might be
charismatic leaders‘ major trait—at least for those who create new religions: varying
degrees of biopsychosocial dysfunction—that is, personality disorders and/or psychological
imbalances.
The term biopsychosocial dysfunction embodies the fact that some people have biological,
hormonal, or genetic abnormalities that may cause or combine with psychological disorders
that in turn have a negative impact upon their activities in the social world. Some of these
dysfunctions may stem from childhood others might occur later in life. Especially in
adulthood, these debilitating conditions might be exacerbated by drug and alcohol abuse,
along with violent or irrational ideas that exist within the religious and cultural domain in
which these people live (Kent, 2004:104-109 Roy, 2000:394-395 Whitsett and Kent,
2003:493-494). People encumbered by these conditions have flawed interactions with
others—their behaviour is out of the ordinary they have unusual senses of self-worth and
they demand deference from those around them. Although some seekers are repelled by
these odd characteristics, others see the constellations of unusual traits as signs of spiritual
charisma.
The history of alternative religions abounds with leaders whom followers consider
charismatic but whom outside observers consider to have dysfunctional personality
disorders if not mental illnesses (Storr, 1996). Moreover, researchers can speculate about
how difficult it was on their children to live with these extraordinary parents, since those
children bore the direct consequences of their mother‘s or father‘s dysfunctional charisma.
For example, the Children of God‘s founder, David Berg, portrayed himself to his adoring
followers as God‘s end-time prophet, but in reality he probably was a nonexclusive
heterosexual pedophile (meaning that he had sex with both women and children). He also
was an alcoholic. One son, Aaron Berg, died mysteriously from a fall off a Swiss mountain in
1972, and many people think that his death was a suicide (Davis [Linda Berg], 1984:128-
(Stahelski, 2004:36). Otherwise, both terrorists and cult recruits encounter ―powerful
dynamics that make the conditioning almost impossible to resist‖ (Stahelski, 2004:36).
Stahelski did not discuss issues that concern second-generation education, but I point out
that these phases translate into behaviours and attitudes among members that constrain
and confine their social relationships, including those relationships with children and the
young. Indeed, in several cases, group leaders prohibited children entirely from their
organizations, which are instances of extreme reeducation that the parents had undergone
as standard aspects of group membership. I will examine each of Stahelski‘s phases, along
with his brief discussion of charisma, make some modifications to his claims, and give
examples of how various groups exemplified the phases. At the same time, I will suggest
implications that the examples likely had on the second generation.
Charisma
Reputed access to unique, even godly, special powers and/or skills is the hallmark of
charisma as Max Weber defined it nearly a century ago. As Weber wrote, charisma is
a certain quality of an individual personality by virtue of which he [or she] is
considered extraordinary and treated as endowed with supernatural,
superhuman, or at least specifically exceptional powers or qualities. These are
such as are not accessible to the ordinary person, but are regarded as of
divine origin or as exemplary, and on the basis of them the individual
concerned is treated as a ‗leader‘ (Weber, 1978:241).
Stahelski, in turn, mentioned numerous characteristics that charismatic leaders frequently
have: ―physical presence, intelligence, experience, education and expertise, the ability to
verbally and clearly articulate the vision and the mission, and, most important, a strong
emotional appeal‖ (Stahelski, 2004:32). This list, however, omits what really might be
charismatic leaders‘ major trait—at least for those who create new religions: varying
degrees of biopsychosocial dysfunction—that is, personality disorders and/or psychological
imbalances.
The term biopsychosocial dysfunction embodies the fact that some people have biological,
hormonal, or genetic abnormalities that may cause or combine with psychological disorders
that in turn have a negative impact upon their activities in the social world. Some of these
dysfunctions may stem from childhood others might occur later in life. Especially in
adulthood, these debilitating conditions might be exacerbated by drug and alcohol abuse,
along with violent or irrational ideas that exist within the religious and cultural domain in
which these people live (Kent, 2004:104-109 Roy, 2000:394-395 Whitsett and Kent,
2003:493-494). People encumbered by these conditions have flawed interactions with
others—their behaviour is out of the ordinary they have unusual senses of self-worth and
they demand deference from those around them. Although some seekers are repelled by
these odd characteristics, others see the constellations of unusual traits as signs of spiritual
charisma.
The history of alternative religions abounds with leaders whom followers consider
charismatic but whom outside observers consider to have dysfunctional personality
disorders if not mental illnesses (Storr, 1996). Moreover, researchers can speculate about
how difficult it was on their children to live with these extraordinary parents, since those
children bore the direct consequences of their mother‘s or father‘s dysfunctional charisma.
For example, the Children of God‘s founder, David Berg, portrayed himself to his adoring
followers as God‘s end-time prophet, but in reality he probably was a nonexclusive
heterosexual pedophile (meaning that he had sex with both women and children). He also
was an alcoholic. One son, Aaron Berg, died mysteriously from a fall off a Swiss mountain in
1972, and many people think that his death was a suicide (Davis [Linda Berg], 1984:128-
