Cultic Studies Review, Vol. 5, No. 1, 2006, Page 24
about the abuses and the fact that they existed beyond Berg‘s own household—a state that
Williams also experienced for a time [Williams, 1998:221].) Chancellor posits that despite
the reactions of some members, ―The Family has come full face to the reality that literature
such as ‗Heaven‘s Girl,‘ ‗The Little Girl Dream,‘ ‗The Devil Hates Sex,‘ and ‗The Story of
Davidito‘ did sanction adult sexual contact with minors‖ (p. 138). Furthermore, later in the
book, Chancellor asserts that ―throughout the late 1970s and the early 1980s, sexual
activity between adults and children was an accepted practice in a number of communities‖
(p. 223). With these and other discussions, Chancellor has tackled this thorny issue, and he
appears to have put to rest the ongoing debate about whether or not relatively extensive
child sexual abuse occurred. This book makes clear (within the context of a balanced
discussion) that many members of the second generation suffered greatly—not only in
terms of sexual abuse, but also physically and emotionally in fact, so much so, that
comparatively few of those born in the 1970s stayed with the group.
One strength of Chancellor‘s study is that he brings us up to date. Chapter 5 looks at how
current members live—the interviews paint a human and at times even a mundane picture
of life in the movement. Daily routines and the importance of prayer (p. 152), the continued
significance of the Mo Letters (p. 152), the disciples‘ concepts of self and their belief in their
special role in Jesus‘ service (p. 153)—all contribute to our understanding of the
movement‘s current form. Finally, as Chancellor notes, the group still rejects mainstream
values (for the most part), but disciples typically enjoy a more comfortable life than they did
during the movement‘s early days (p. 159).
Chapter 6 considers the consequences of giving up one‘s life in the ―System.‖6 Perhaps the
most contentious aspect of doing so is the ‗forsake all‘ policy that stipulates that disciples
must relinquish contact with friends and family (for the most part), and forsake worldly
possessions and services, as well. In 1971, concerned parents organised to form FREECOG
(Free our Children from the Children of God) because they believed that their children had
been ―brainwashed‖ into committing to COG/The Family. Some fearful parents employed
others to kidnap and ―deprogram‖ their children. Chancellor sides with Berg in his disdain
for FREECOG‘s efforts (p. 182) and the efforts of all those involved in what he terms the
―anticult industry‖ (p. 186). No doubt many kidnapping and deprogramming efforts were
misguided and harmful, but it seems only fair to acknowledge the anguish that families felt
not knowing where their children were or how they were doing—something Chancellor fails
to do.
The second generation is the subject of chapter 7. Chancellor reviews their current activities
(including overseas‘ ministry), and contemporary attitudes toward sexuality among the
younger members of the second generation (which are considerably more conservative than
those embraced by their parents [p. 230]). He reveals how approaches toward authority
have changed: The hierarchy is less authoritative, less demanding, and seems to have
accepted that the members of the second generation who chose to stay must share in the
process of forging the future evolution of the movement.
Chancellor uncovers some of the sexual abuses and harsh disciplines that the second
generation endured. (He conceptualizes these abuses as ―cost factors‖ [p. 222].) His
interviews reveal stories of people who lived through the abuse but ultimately chose to stay,
although, as Chancellor notes, most members (both young and old) were disinclined to
discuss the more serious abuses that occurred (p. 222). Other disciples affirm that they
never witnessed any of the abuses first-hand, but they concede they had heard of their
existence in other homes (p. 223). And as Chancellor remarks, even those who escaped
abuse experienced the sexualized atmosphere that the group fostered (pp. 227–228).
Berg condoned the use of physical punishment on children. Hence, extreme discipline
occurred not only within individual homes but also in the Victor Programs and Teen Training
about the abuses and the fact that they existed beyond Berg‘s own household—a state that
Williams also experienced for a time [Williams, 1998:221].) Chancellor posits that despite
the reactions of some members, ―The Family has come full face to the reality that literature
such as ‗Heaven‘s Girl,‘ ‗The Little Girl Dream,‘ ‗The Devil Hates Sex,‘ and ‗The Story of
Davidito‘ did sanction adult sexual contact with minors‖ (p. 138). Furthermore, later in the
book, Chancellor asserts that ―throughout the late 1970s and the early 1980s, sexual
activity between adults and children was an accepted practice in a number of communities‖
(p. 223). With these and other discussions, Chancellor has tackled this thorny issue, and he
appears to have put to rest the ongoing debate about whether or not relatively extensive
child sexual abuse occurred. This book makes clear (within the context of a balanced
discussion) that many members of the second generation suffered greatly—not only in
terms of sexual abuse, but also physically and emotionally in fact, so much so, that
comparatively few of those born in the 1970s stayed with the group.
One strength of Chancellor‘s study is that he brings us up to date. Chapter 5 looks at how
current members live—the interviews paint a human and at times even a mundane picture
of life in the movement. Daily routines and the importance of prayer (p. 152), the continued
significance of the Mo Letters (p. 152), the disciples‘ concepts of self and their belief in their
special role in Jesus‘ service (p. 153)—all contribute to our understanding of the
movement‘s current form. Finally, as Chancellor notes, the group still rejects mainstream
values (for the most part), but disciples typically enjoy a more comfortable life than they did
during the movement‘s early days (p. 159).
Chapter 6 considers the consequences of giving up one‘s life in the ―System.‖6 Perhaps the
most contentious aspect of doing so is the ‗forsake all‘ policy that stipulates that disciples
must relinquish contact with friends and family (for the most part), and forsake worldly
possessions and services, as well. In 1971, concerned parents organised to form FREECOG
(Free our Children from the Children of God) because they believed that their children had
been ―brainwashed‖ into committing to COG/The Family. Some fearful parents employed
others to kidnap and ―deprogram‖ their children. Chancellor sides with Berg in his disdain
for FREECOG‘s efforts (p. 182) and the efforts of all those involved in what he terms the
―anticult industry‖ (p. 186). No doubt many kidnapping and deprogramming efforts were
misguided and harmful, but it seems only fair to acknowledge the anguish that families felt
not knowing where their children were or how they were doing—something Chancellor fails
to do.
The second generation is the subject of chapter 7. Chancellor reviews their current activities
(including overseas‘ ministry), and contemporary attitudes toward sexuality among the
younger members of the second generation (which are considerably more conservative than
those embraced by their parents [p. 230]). He reveals how approaches toward authority
have changed: The hierarchy is less authoritative, less demanding, and seems to have
accepted that the members of the second generation who chose to stay must share in the
process of forging the future evolution of the movement.
Chancellor uncovers some of the sexual abuses and harsh disciplines that the second
generation endured. (He conceptualizes these abuses as ―cost factors‖ [p. 222].) His
interviews reveal stories of people who lived through the abuse but ultimately chose to stay,
although, as Chancellor notes, most members (both young and old) were disinclined to
discuss the more serious abuses that occurred (p. 222). Other disciples affirm that they
never witnessed any of the abuses first-hand, but they concede they had heard of their
existence in other homes (p. 223). And as Chancellor remarks, even those who escaped
abuse experienced the sexualized atmosphere that the group fostered (pp. 227–228).
Berg condoned the use of physical punishment on children. Hence, extreme discipline
occurred not only within individual homes but also in the Victor Programs and Teen Training
