Cultic Studies Review, Vol. 5, No. 1, 2006, Page 22
Whilst visiting more than 30 homes around the globe (and associating with close to 1,000
disciples total), Chancellor participated in many aspects of COG/The Family‘s life, and he
gained the confidence of many people, including leaders Maria (founder, David Berg‘s, long-
time partner) and her husband Peter. Participant observation and a close examination of the
literature also contribute to Chancellor‘s research endeavour. Importantly, Chancellor
acknowledges the difficulty that closeness to one‘s subject can bring, and he also addresses
his own position as a religious historian. Furthermore, he understands that his account,
although comprehensive, is still only part of the story, and ―It may be that everyone‘s
personal history undergoes constant reconstruction‖ (pp. xxi–xxii). (This latter insight is
vital to critically evaluating what the ―truth‖ is in any context.) Finally, Chancellor states for
the record that he received no financial remuneration from the group for his work (p. xix).
Chapter 1 presents a history of COG/The Family, tracing the group from its inception in the
late 1960s through its early years, reorganization, and current manifestation. Chancellor
introduces many topics that he revisits in detail in subsequent chapters. Then, in the second
chapter, he explores who joined COG/The Family and why, arguing that those who initially
joined this NRM came from a variety of backgrounds and thus do not comprise a
homogenous group that scholars and others can define (and stereotype) easily. For
example, some of the converts were single and others were married some were college
educated and others were not. Moreover, Chancellor identifies that a range of personality
types joined (p. 34). He does note, however, that several themes emerged during his
interviews, including a ―shallowness in meaningful personal relationships‖ coupled with
loneliness and ―active search[ing]‖ a personal desire to ―follow Jesus‖ and the attraction of
the group‘s communal atmosphere in tandem with its rejection of mainstream religions (pp.
35–36). Most of the converts had a religious upbringing of one type or another (including
Baptist, Jewish, and Catholic) and, of course, once the movement expanded overseas, the
variety of converts‘ backgrounds increased considerably. Notable also is that in some cases
these variables were coupled with more intense problems. Of the 10 interviews that
Chancellor included in this chapter, four of the members stated that they were suicidal when
they joined the group (Lydia, p. 37 Jonathon, p. 48 Priscilla, p. 51 and June, p. 58) and
one other was ―constantly depressed‖ (Faith, p. 49). Thus, from this selection at least, a
pattern of emotional and psychological vulnerability emerges. Nonetheless, Chancellor
provides us with enough background information (through the interviews) to challenge
some of the negative cult-member stereotypes that the popular media has disseminated.
In chapter 3, Chancellor examines some of the core components of the group‘s doctrines,
noting how they have influenced the disciples‘ beliefs and behaviours. Raising the topic of
Berg‘s authority, he notes, ―Once Berg had clarified his status as God‘s unique prophet for
the End Time, all disciples were called upon to submit fully to his absolute spiritual
authority. He left no room for ambiguity at all‖ (p. 65). Chancellor observes also that
―acceptance of The Prophet‘s role and status was a central component of the socialization
process‖ (p. 70). Coupled with these insights, Chancellor explores the variable
interpretations of Berg‘s doctrines and the taken-for-granted assumptions disciples made of
the infallibility of Berg. Moreover, he does a good job of illustrating why many members
were willing to obey Berg completely and commit to his belief system. Contributing factors
to members‘ obedience include their genuine faith in selflessness as a means to bring
people to Jesus and salvation (pp. 59–62), their conviction that Berg was God‘s Prophet (p.
65), their acceptance of an imminent End Time (p. 84), and their perceptions of their own
unique position in God‘s plan (p. 87).
Chancellor addresses the structural abuses of power that occurred, noting the resultant
change of the authority structure (through the Reorganization and Nationalization
Revolution [RNR]), and the more recent implementation of The Love Charter. In his
discussion of the group‘s problems, he notes that the ―trials, trauma, and abuse‖ (p. 92)
Whilst visiting more than 30 homes around the globe (and associating with close to 1,000
disciples total), Chancellor participated in many aspects of COG/The Family‘s life, and he
gained the confidence of many people, including leaders Maria (founder, David Berg‘s, long-
time partner) and her husband Peter. Participant observation and a close examination of the
literature also contribute to Chancellor‘s research endeavour. Importantly, Chancellor
acknowledges the difficulty that closeness to one‘s subject can bring, and he also addresses
his own position as a religious historian. Furthermore, he understands that his account,
although comprehensive, is still only part of the story, and ―It may be that everyone‘s
personal history undergoes constant reconstruction‖ (pp. xxi–xxii). (This latter insight is
vital to critically evaluating what the ―truth‖ is in any context.) Finally, Chancellor states for
the record that he received no financial remuneration from the group for his work (p. xix).
Chapter 1 presents a history of COG/The Family, tracing the group from its inception in the
late 1960s through its early years, reorganization, and current manifestation. Chancellor
introduces many topics that he revisits in detail in subsequent chapters. Then, in the second
chapter, he explores who joined COG/The Family and why, arguing that those who initially
joined this NRM came from a variety of backgrounds and thus do not comprise a
homogenous group that scholars and others can define (and stereotype) easily. For
example, some of the converts were single and others were married some were college
educated and others were not. Moreover, Chancellor identifies that a range of personality
types joined (p. 34). He does note, however, that several themes emerged during his
interviews, including a ―shallowness in meaningful personal relationships‖ coupled with
loneliness and ―active search[ing]‖ a personal desire to ―follow Jesus‖ and the attraction of
the group‘s communal atmosphere in tandem with its rejection of mainstream religions (pp.
35–36). Most of the converts had a religious upbringing of one type or another (including
Baptist, Jewish, and Catholic) and, of course, once the movement expanded overseas, the
variety of converts‘ backgrounds increased considerably. Notable also is that in some cases
these variables were coupled with more intense problems. Of the 10 interviews that
Chancellor included in this chapter, four of the members stated that they were suicidal when
they joined the group (Lydia, p. 37 Jonathon, p. 48 Priscilla, p. 51 and June, p. 58) and
one other was ―constantly depressed‖ (Faith, p. 49). Thus, from this selection at least, a
pattern of emotional and psychological vulnerability emerges. Nonetheless, Chancellor
provides us with enough background information (through the interviews) to challenge
some of the negative cult-member stereotypes that the popular media has disseminated.
In chapter 3, Chancellor examines some of the core components of the group‘s doctrines,
noting how they have influenced the disciples‘ beliefs and behaviours. Raising the topic of
Berg‘s authority, he notes, ―Once Berg had clarified his status as God‘s unique prophet for
the End Time, all disciples were called upon to submit fully to his absolute spiritual
authority. He left no room for ambiguity at all‖ (p. 65). Chancellor observes also that
―acceptance of The Prophet‘s role and status was a central component of the socialization
process‖ (p. 70). Coupled with these insights, Chancellor explores the variable
interpretations of Berg‘s doctrines and the taken-for-granted assumptions disciples made of
the infallibility of Berg. Moreover, he does a good job of illustrating why many members
were willing to obey Berg completely and commit to his belief system. Contributing factors
to members‘ obedience include their genuine faith in selflessness as a means to bring
people to Jesus and salvation (pp. 59–62), their conviction that Berg was God‘s Prophet (p.
65), their acceptance of an imminent End Time (p. 84), and their perceptions of their own
unique position in God‘s plan (p. 87).
Chancellor addresses the structural abuses of power that occurred, noting the resultant
change of the authority structure (through the Reorganization and Nationalization
Revolution [RNR]), and the more recent implementation of The Love Charter. In his
discussion of the group‘s problems, he notes that the ―trials, trauma, and abuse‖ (p. 92)
