Cultic Studies Review, Vol. 5, No. 1, 2006, Page 31
group‘s leader‖ (p. 165). She comments, ―The frequent reversals on official sexual practices
are consistent with Berg‘s early writings that claim that ‗all things change‘ in the Children of
God/Family‖ (p. 167). Williams Boeri addresses many aspects of sexuality in the movement,
including the sexual revolution (pp. 165–167), homosexuality (p. 167), FFing (pp. 167–
169), contraception (p. 169), sexual teachings and children (including a specific
examination of The Book of Davidito) (pp. 169–172), Teen Training Camps, and the Justice
Ward case in the United Kingdom (pp. 172–174). The main strength of her discussion is that
she brings together an analysis of all aspects of sexuality in the group in a concise format
that outlines clearly the progression and development of Berg‘s sexual vision for the group,
and how he implemented the socialization of his vision, via the Mo Letters and through his
hierarchy of leaders. Like Chancellor (2000), Williams Boeri‘s discussion of abuse is
authoritative—she leaves no room for doubt about the reality and extent of the problems.
In her analysis of The Book of Davidito, Williams Boeri comments that some mothers and
their teens believe ―that the Davidito letters gave adults who desired sexual activity with
children the freedom to do so‖ (p. 171). I would like to see Williams Boeri, Chancellor, and
others explore this facilitation process further (although Williams Boeri does refer to ―sexual
opportunism‖ [p. 174]). A large body of research on child abuse, incest, and pedophilia has
emerged over the past few decades, and much of it explores the many and varied
rationalization processes that adults engage in when they sexually abuse minors (for
example, see DeYoung, 1982 DeChesnay, 1985 and Mayer, 1985). Moreover, eminent
sociologist of child abuse, David Finklehor (1984), has discussed child abuse in group
settings. He posits that often in these contexts too much research focuses on the alleged
psychopathology of the individual. He argues in favour of a model that looks to the social
conditions that facilitate child sexual abuse. He claims, ―It is clear that cultural forces can
modify the propensity of large numbers of adults to be sexually interested in children‖
(Finklehor, 1984:35). Finklehor‘s insights may help to explain why some group members of
COG/The Family engaged in sexual relationships with children (specifically those adults in
the group who would not otherwise have engaged in sexual relationships with children had
Berg not sanctioned it). Simply put, it may be the case that because Berg advocated adult-
child relationships (and within a religious framework), he made it an acceptable practice
within their closed group culture.19
Williams Boeri closes her chapter with some comments on scholarship focused on NRMs.
While recognizing that scholars should approach their subject matter carefully and not cause
any unwarranted alarm or criticism, she posits that over-caution ―...risk[s] obscuring or
downplaying real violations of members rights...‖ (p. 174). Williams Boeri explores these
problems from the perspective of a sociologist, while having the additional insights of a
former member.
“The Family,” in The Rhetoric of Religious Cults: Terms of Use and Abuse (2005)
by Annabelle Mooney
Mooney‘s approach to COG/The Family is somewhat unique—she is not a scholar of religion
rather, she is a linguist. In her chapter on COG/The Family, Mooney draws on linguistic
analyses to deconstruct the Mo Letter, ―The Big Lie!‖ In this way, she identifies the specific
ways that Berg employs language as a means to appeal to his readers in a manner that is
both emotionally attractive and manipulative. She identifies that emotion alone is not
enough as a rhetorical technique, but that it must be paired with other strategies ―such as
arguments from character‖ (p. 108). Moreover, implicit in Berg‘s dialogue is a
―perlocutionary effect‖—that is, he intends his words to have a particular purpose. In this
case, the purpose is that the reader should develop a positive opinion about the group and
its beliefs because of this particular Mo Letter (p. 109).
group‘s leader‖ (p. 165). She comments, ―The frequent reversals on official sexual practices
are consistent with Berg‘s early writings that claim that ‗all things change‘ in the Children of
God/Family‖ (p. 167). Williams Boeri addresses many aspects of sexuality in the movement,
including the sexual revolution (pp. 165–167), homosexuality (p. 167), FFing (pp. 167–
169), contraception (p. 169), sexual teachings and children (including a specific
examination of The Book of Davidito) (pp. 169–172), Teen Training Camps, and the Justice
Ward case in the United Kingdom (pp. 172–174). The main strength of her discussion is that
she brings together an analysis of all aspects of sexuality in the group in a concise format
that outlines clearly the progression and development of Berg‘s sexual vision for the group,
and how he implemented the socialization of his vision, via the Mo Letters and through his
hierarchy of leaders. Like Chancellor (2000), Williams Boeri‘s discussion of abuse is
authoritative—she leaves no room for doubt about the reality and extent of the problems.
In her analysis of The Book of Davidito, Williams Boeri comments that some mothers and
their teens believe ―that the Davidito letters gave adults who desired sexual activity with
children the freedom to do so‖ (p. 171). I would like to see Williams Boeri, Chancellor, and
others explore this facilitation process further (although Williams Boeri does refer to ―sexual
opportunism‖ [p. 174]). A large body of research on child abuse, incest, and pedophilia has
emerged over the past few decades, and much of it explores the many and varied
rationalization processes that adults engage in when they sexually abuse minors (for
example, see DeYoung, 1982 DeChesnay, 1985 and Mayer, 1985). Moreover, eminent
sociologist of child abuse, David Finklehor (1984), has discussed child abuse in group
settings. He posits that often in these contexts too much research focuses on the alleged
psychopathology of the individual. He argues in favour of a model that looks to the social
conditions that facilitate child sexual abuse. He claims, ―It is clear that cultural forces can
modify the propensity of large numbers of adults to be sexually interested in children‖
(Finklehor, 1984:35). Finklehor‘s insights may help to explain why some group members of
COG/The Family engaged in sexual relationships with children (specifically those adults in
the group who would not otherwise have engaged in sexual relationships with children had
Berg not sanctioned it). Simply put, it may be the case that because Berg advocated adult-
child relationships (and within a religious framework), he made it an acceptable practice
within their closed group culture.19
Williams Boeri closes her chapter with some comments on scholarship focused on NRMs.
While recognizing that scholars should approach their subject matter carefully and not cause
any unwarranted alarm or criticism, she posits that over-caution ―...risk[s] obscuring or
downplaying real violations of members rights...‖ (p. 174). Williams Boeri explores these
problems from the perspective of a sociologist, while having the additional insights of a
former member.
“The Family,” in The Rhetoric of Religious Cults: Terms of Use and Abuse (2005)
by Annabelle Mooney
Mooney‘s approach to COG/The Family is somewhat unique—she is not a scholar of religion
rather, she is a linguist. In her chapter on COG/The Family, Mooney draws on linguistic
analyses to deconstruct the Mo Letter, ―The Big Lie!‖ In this way, she identifies the specific
ways that Berg employs language as a means to appeal to his readers in a manner that is
both emotionally attractive and manipulative. She identifies that emotion alone is not
enough as a rhetorical technique, but that it must be paired with other strategies ―such as
arguments from character‖ (p. 108). Moreover, implicit in Berg‘s dialogue is a
―perlocutionary effect‖—that is, he intends his words to have a particular purpose. In this
case, the purpose is that the reader should develop a positive opinion about the group and
its beliefs because of this particular Mo Letter (p. 109).
