Cultic Studies Journal, Vol. 5, No. 1 1988 Page 49
Great emphasis was placed on leadership and loyalty. Every male was expected to be ―raised up
to be an elder of God's people.‖ Women, on the other hand, were expected to be totally
submissive to their husbands or to male authority if single.
Since every decision affected how effective members would be in ―reaching the world,‖ counsel
was sought for even the minutest details. The average age of the general membership of the
movement was twenty, and most were college drop-outs. Those with some type of formal
religious training could be counted on one hand.
Because of the rapid growth of the movement, organizational administration was severely
handicapped. Churches were widely scattered and it became increasingly difficult for the founders
to make their edicts and interpretations known, and more importantly, followed.
Along with the rapid rise in new ―works‖ came the rapid appointment of more and more elders
who, theoretically, were on the same plane of authority as the founders and the original ―Blitz.‖
Elders' meetings were characterized by more and more varied opinions, and a theology of
relativism was apparent as leaders from different ―works‖ mentioned what strategies and
teachings seemed to work in their locales. Much of what was presented differed dramatically from
the ideas of the founders. Although the movement claimed to have a plurality of leadership, many
leaders were caught in double-binds when they found themselves in direct opposition to the basic
―principles‖ of the movement
By 1980, it was clear that a restructuring of church organization was necessary if the founders
were to maintain control of their widely diverse set of churches. Attempts at talking some leaders
out of their positions (i.e., ―stepping down‖) for the most part failed. Many leaders allegedly
requested that a national organization be formed, and that the movement become a full-fledged
denomination.
In 1982, the loosely-organized band of churches became one national church, with the two
founders declared its apostles. Along with this restructuring came what some ex-members called
a ―Stalin-like‖ purge of dozens of elders who might be a threat to the stability of the new
organization. Demands of 100% loyalty to the new organization and its apostles were apparently
heard in every church with ties to the original ―Blitz.‖
Money, once freely given and utilized, was to be accounted for in every church. Every member
was expected to give the first of all that he had to the church. Each local church was then to give
ten-percent of all it collected to the sects apostles via ―OASIS, INC.‖
Resisters and dissenters were often severely punished. Some elders became ―hatchet men‖ for
the organization, aiding in purging churches anywhere, anytime. Families were separated as
wives or husbands abandoned their familial responsibilities, since loyalty to the organization
superseded all other loyalties.
The sudden return of numerous banished and dazed members to the mainstream of social life
concerned many who knew a little about the history of the sect, or had watched or participated in
the movement since its inception. ―Grisly‖ tales surfaced about what the movement ―really‖ was
like. Since the movement always was characterized by extremely strict rules on communication,
many pieces of the puzzle only surfaced when ex-members, freed from communicational
bondage, finally expressed what they had heard, seen, and experienced.
Along with organizational consolidation of churches and members under the banner of OASIS,
another consolidation was taking place -that of ex- members. Some ex-members found part-time
jobs as quasi-deprogrammers and lecturers to several anti-cult organizations around the country.
Others actively sought to help others out of the group through contacting parents, legal officials,
the media, and other religious organizations.
With ex-members fighting back, the sect imposed even more rigorous standards of
communicational control. Conference brochures were accompanied with dire warnings for any
Great emphasis was placed on leadership and loyalty. Every male was expected to be ―raised up
to be an elder of God's people.‖ Women, on the other hand, were expected to be totally
submissive to their husbands or to male authority if single.
Since every decision affected how effective members would be in ―reaching the world,‖ counsel
was sought for even the minutest details. The average age of the general membership of the
movement was twenty, and most were college drop-outs. Those with some type of formal
religious training could be counted on one hand.
Because of the rapid growth of the movement, organizational administration was severely
handicapped. Churches were widely scattered and it became increasingly difficult for the founders
to make their edicts and interpretations known, and more importantly, followed.
Along with the rapid rise in new ―works‖ came the rapid appointment of more and more elders
who, theoretically, were on the same plane of authority as the founders and the original ―Blitz.‖
Elders' meetings were characterized by more and more varied opinions, and a theology of
relativism was apparent as leaders from different ―works‖ mentioned what strategies and
teachings seemed to work in their locales. Much of what was presented differed dramatically from
the ideas of the founders. Although the movement claimed to have a plurality of leadership, many
leaders were caught in double-binds when they found themselves in direct opposition to the basic
―principles‖ of the movement
By 1980, it was clear that a restructuring of church organization was necessary if the founders
were to maintain control of their widely diverse set of churches. Attempts at talking some leaders
out of their positions (i.e., ―stepping down‖) for the most part failed. Many leaders allegedly
requested that a national organization be formed, and that the movement become a full-fledged
denomination.
In 1982, the loosely-organized band of churches became one national church, with the two
founders declared its apostles. Along with this restructuring came what some ex-members called
a ―Stalin-like‖ purge of dozens of elders who might be a threat to the stability of the new
organization. Demands of 100% loyalty to the new organization and its apostles were apparently
heard in every church with ties to the original ―Blitz.‖
Money, once freely given and utilized, was to be accounted for in every church. Every member
was expected to give the first of all that he had to the church. Each local church was then to give
ten-percent of all it collected to the sects apostles via ―OASIS, INC.‖
Resisters and dissenters were often severely punished. Some elders became ―hatchet men‖ for
the organization, aiding in purging churches anywhere, anytime. Families were separated as
wives or husbands abandoned their familial responsibilities, since loyalty to the organization
superseded all other loyalties.
The sudden return of numerous banished and dazed members to the mainstream of social life
concerned many who knew a little about the history of the sect, or had watched or participated in
the movement since its inception. ―Grisly‖ tales surfaced about what the movement ―really‖ was
like. Since the movement always was characterized by extremely strict rules on communication,
many pieces of the puzzle only surfaced when ex-members, freed from communicational
bondage, finally expressed what they had heard, seen, and experienced.
Along with organizational consolidation of churches and members under the banner of OASIS,
another consolidation was taking place -that of ex- members. Some ex-members found part-time
jobs as quasi-deprogrammers and lecturers to several anti-cult organizations around the country.
Others actively sought to help others out of the group through contacting parents, legal officials,
the media, and other religious organizations.
With ex-members fighting back, the sect imposed even more rigorous standards of
communicational control. Conference brochures were accompanied with dire warnings for any
