Cultic Studies Review, Vol. 5, No. 1, 2006, Page 37
interaction with the outside world, such as ―retrenchment publications‖ (p. 78) the
implementation of membership contracts for some levels of membership and increased
governance, regulation, and surveillance. At the same time, Maria and Peter have had to
legitimate their positions of authority in the wake of Berg‘s death, as well as grapple with
the effects of failed prophecies and millennial expectations. Hence, the authors explore a
substantial range of adjustments.
In their discussion of external pressures, the authors identify that ―the most significant
stemmed from charges of child abuse made by disgruntled former members in collaboration
with anticult organizations‖ (p. 70). Like Melton (2004), Shepherd and Shepherd use
language that attempts to delegitamize the rights of the second-generation children to tell
their accounts of sexual abuse. One might expect that, after having endured sexual
molestation (and perhaps also the harsh discipline of either the Teen Training Camps or the
Victor Programs), one would be ―disgruntled‖ to say the least. Nonetheless, the authors
rightly assert that the public and police interest that the movement received at this time,
and the subsequent raids that they endured, generated negative public perceptions of the
group that the leadership had to address. Thus, The Love Charter emerged as the main
organizing document for the group, outlining disciples‘ ―rights, responsibilities, and
membership requirements‖ (p. 71).24
The authors do a good job of explaining the other changes that have taken place within
COG/The Family. In particular, their discussion of previous and current membership
statuses is useful. Shepherd and Shepherd explain that the newer category of ―outside
members‖ has been pivotal to the injection of new life into the movement. These members
are individuals who are currently familiarizing themselves with the movement with a view to
become part of a Family Home, those who subscribe to the movement‘s publications, and
those peripheral members who donate money to the group‘s missionary efforts (p. 74).
Concurrent with the expansion of this category of members is the development of churches,
congregations, and pastoral positions for first-generation members. The authors note that
this development is in stark contrast to Berg‘s disdain for organized religion, particularly
―Churchianity.‖25 Indeed, Shepherd and Shepherd note with interest that the very concept
of ―church‖ is assuming a more central role in COG/The Family‘s evolution (p. 75).
Critically, ―Family leaders are aware that membership expansion has the potential to
diminish an intense sense of collective identity and core purpose‖ (p. 75). Hence, Maria and
Peter have established The Family Board Vision, an administrative body comprising regional,
national, and international boards, as well as councils. The purpose of this managerial
network is to ―oversee and approve policy recommendations‖ dealing with a range of issues
including child rearing, adolescent guidance, home schooling, ―church growth and
missionary outreach programs,‖ monitoring of Family Homes, and ―public relations‖ (p. 76).
The authors identify the Board Vision as ―a corporate model of organizational decision-
making and control under the centralized authority and ultimate direction of Maria and Peter
and their World Service advisors‖ (p. 77). Moreover, they analyze the ramifications of a
bureaucratic structure such as this within the context of a movement that previously
rejected some of these concepts.26
According to the authors, there are several sources of internal pressure. For example, a lack
of ―revolutionary motivation of the second generation,‖ change of leadership following
Berg‘s death, an aging first generation, and the failure of endtime prophecies to materialize.
Moreover, accommodation to society has brought a weakening in commitment and belief so
that Maria and Peter began distributing ―retrenchment publications‖ and a number of
mandates in order to instill and reaffirm some of the original characteristics and beliefs of
the movement.
interaction with the outside world, such as ―retrenchment publications‖ (p. 78) the
implementation of membership contracts for some levels of membership and increased
governance, regulation, and surveillance. At the same time, Maria and Peter have had to
legitimate their positions of authority in the wake of Berg‘s death, as well as grapple with
the effects of failed prophecies and millennial expectations. Hence, the authors explore a
substantial range of adjustments.
In their discussion of external pressures, the authors identify that ―the most significant
stemmed from charges of child abuse made by disgruntled former members in collaboration
with anticult organizations‖ (p. 70). Like Melton (2004), Shepherd and Shepherd use
language that attempts to delegitamize the rights of the second-generation children to tell
their accounts of sexual abuse. One might expect that, after having endured sexual
molestation (and perhaps also the harsh discipline of either the Teen Training Camps or the
Victor Programs), one would be ―disgruntled‖ to say the least. Nonetheless, the authors
rightly assert that the public and police interest that the movement received at this time,
and the subsequent raids that they endured, generated negative public perceptions of the
group that the leadership had to address. Thus, The Love Charter emerged as the main
organizing document for the group, outlining disciples‘ ―rights, responsibilities, and
membership requirements‖ (p. 71).24
The authors do a good job of explaining the other changes that have taken place within
COG/The Family. In particular, their discussion of previous and current membership
statuses is useful. Shepherd and Shepherd explain that the newer category of ―outside
members‖ has been pivotal to the injection of new life into the movement. These members
are individuals who are currently familiarizing themselves with the movement with a view to
become part of a Family Home, those who subscribe to the movement‘s publications, and
those peripheral members who donate money to the group‘s missionary efforts (p. 74).
Concurrent with the expansion of this category of members is the development of churches,
congregations, and pastoral positions for first-generation members. The authors note that
this development is in stark contrast to Berg‘s disdain for organized religion, particularly
―Churchianity.‖25 Indeed, Shepherd and Shepherd note with interest that the very concept
of ―church‖ is assuming a more central role in COG/The Family‘s evolution (p. 75).
Critically, ―Family leaders are aware that membership expansion has the potential to
diminish an intense sense of collective identity and core purpose‖ (p. 75). Hence, Maria and
Peter have established The Family Board Vision, an administrative body comprising regional,
national, and international boards, as well as councils. The purpose of this managerial
network is to ―oversee and approve policy recommendations‖ dealing with a range of issues
including child rearing, adolescent guidance, home schooling, ―church growth and
missionary outreach programs,‖ monitoring of Family Homes, and ―public relations‖ (p. 76).
The authors identify the Board Vision as ―a corporate model of organizational decision-
making and control under the centralized authority and ultimate direction of Maria and Peter
and their World Service advisors‖ (p. 77). Moreover, they analyze the ramifications of a
bureaucratic structure such as this within the context of a movement that previously
rejected some of these concepts.26
According to the authors, there are several sources of internal pressure. For example, a lack
of ―revolutionary motivation of the second generation,‖ change of leadership following
Berg‘s death, an aging first generation, and the failure of endtime prophecies to materialize.
Moreover, accommodation to society has brought a weakening in commitment and belief so
that Maria and Peter began distributing ―retrenchment publications‖ and a number of
mandates in order to instill and reaffirm some of the original characteristics and beliefs of
the movement.
