Cultic Studies Journal, Vol. 5, No. 1 1988 Page 53
Although bicameral normative structures may appear to operate on the ―idealistic‖ level in times
of low tension, their capacity to do this depends upon the members' remembering, in times of
peace, the rewards and punishments meted out during a crisis. The crisis thus enhances the
leadership's control over general members while it expels threatening deviants.
The Bringers of Utopia: The “Sin-Potential” Status
A survey of 19 exiting members of this sect was taken at the University of Illinois. Seventeen
separate statuses were listed and were ranked by the respondents as to ―sin-potential.‖ A rank of
―1‖ indicated the least likelihood for committing sin, and a rank of ―17‖ indicated the greatest
likelihood for committing sin. All of the respondents indicated that the status ―apostle‖ was the
one carrying the least possibility for committing sin. All of the respondents indicated that the
status ―elder,‖ ―deacon,‖ and ―leader were the next three best statuses to have. On the bottom
end, all placed ―ex-member‖ at numbers 15-17 (M =15.8 SD =.76), ―unbeliever‖ slightly lower
(M =16.2 SD =.71), and ―factious man‖ at the bottom (M =16.5 SD =.7).
Though the population sample was small, it is important to note that these individuals had left the
group approximately one month earlier and all but two had not undergone any type of counseling,
deprogramming, or other professional intervention. In many respects, some were still mentally
and emotionally in the group.
This survey is important in two ways. First, within the group is the dominant belief that the
leaders have very little likelihood of committing sin. Consequently, a label placed upon an
individual by these leaders is accepted as fact and truth. Secondly, a member who dares leave
the group immediately receives a ―sin-potential‖ status basically equal to an ―unbeliever.‖ Hence,
the label ―deviant,‖ coming from the leaders of the sect, is going to be doubly accepted.
The ―sin-potential‖ status undergirds an organizational hierarchy that is created as a result of the
firm belief in the inherent morality of the group. Members not only believe that they are part of
God‘s church, but that they are the only obedient believers. Members, as God's chosen people,
have been ―blessed‖ with God-appointed, righteous leaders on the same caliber as the patriarchs
of old. Since sect leaders are God-appointed, whatever they do or say must be God- appointed as
well. Irving Janis (1972) discovered this foundational concept even within the secular political
environment
The shared belief that ―we are a good and wise group‖ inclines them to use group
concurrence as a major criterion to judge the morality as well as the efficacy of any
policy under discussion. ―Since our group's objectives are good,‖ the members feel,
―any means we decide to use must be good.‖ This shared assumption helps the
members avoid feelings of shame or guilt about decisions that may violate their
personal code of ethical behavior. Shared negative stereotypes that feature the evil
nature of the enemy would enhance their sense of moral righteousness as well as
their pride in the lofty mission of the in-group. (pp. 256-257)
This organizational hierarchy, based upon sin-potential, perpetuates the concept that ex-
members are ex-members because they are more inclined to sin. If the members believed that all
people were on an equal footing as far as committing ―sin,‖ the one-sided justice system found
within the group would be practically impossible to sustain.
Creating a Definitional Elite: The Classification Priesthood
The hierarchical sin-potential status allows those with the presumed least likelihood for
committing sin to form and maintain a ―classification priesthood‖ which is essential to the success
of the group. The goal of the classification priesthood is not only to enforce doctrine, but to
explain and proclaim the norms of the group.
Members of this sect are given access to secret meetings after they have successfully passed an
approval process similar to a ―security clearance,‖ in which the established leadership conducts a
Although bicameral normative structures may appear to operate on the ―idealistic‖ level in times
of low tension, their capacity to do this depends upon the members' remembering, in times of
peace, the rewards and punishments meted out during a crisis. The crisis thus enhances the
leadership's control over general members while it expels threatening deviants.
The Bringers of Utopia: The “Sin-Potential” Status
A survey of 19 exiting members of this sect was taken at the University of Illinois. Seventeen
separate statuses were listed and were ranked by the respondents as to ―sin-potential.‖ A rank of
―1‖ indicated the least likelihood for committing sin, and a rank of ―17‖ indicated the greatest
likelihood for committing sin. All of the respondents indicated that the status ―apostle‖ was the
one carrying the least possibility for committing sin. All of the respondents indicated that the
status ―elder,‖ ―deacon,‖ and ―leader were the next three best statuses to have. On the bottom
end, all placed ―ex-member‖ at numbers 15-17 (M =15.8 SD =.76), ―unbeliever‖ slightly lower
(M =16.2 SD =.71), and ―factious man‖ at the bottom (M =16.5 SD =.7).
Though the population sample was small, it is important to note that these individuals had left the
group approximately one month earlier and all but two had not undergone any type of counseling,
deprogramming, or other professional intervention. In many respects, some were still mentally
and emotionally in the group.
This survey is important in two ways. First, within the group is the dominant belief that the
leaders have very little likelihood of committing sin. Consequently, a label placed upon an
individual by these leaders is accepted as fact and truth. Secondly, a member who dares leave
the group immediately receives a ―sin-potential‖ status basically equal to an ―unbeliever.‖ Hence,
the label ―deviant,‖ coming from the leaders of the sect, is going to be doubly accepted.
The ―sin-potential‖ status undergirds an organizational hierarchy that is created as a result of the
firm belief in the inherent morality of the group. Members not only believe that they are part of
God‘s church, but that they are the only obedient believers. Members, as God's chosen people,
have been ―blessed‖ with God-appointed, righteous leaders on the same caliber as the patriarchs
of old. Since sect leaders are God-appointed, whatever they do or say must be God- appointed as
well. Irving Janis (1972) discovered this foundational concept even within the secular political
environment
The shared belief that ―we are a good and wise group‖ inclines them to use group
concurrence as a major criterion to judge the morality as well as the efficacy of any
policy under discussion. ―Since our group's objectives are good,‖ the members feel,
―any means we decide to use must be good.‖ This shared assumption helps the
members avoid feelings of shame or guilt about decisions that may violate their
personal code of ethical behavior. Shared negative stereotypes that feature the evil
nature of the enemy would enhance their sense of moral righteousness as well as
their pride in the lofty mission of the in-group. (pp. 256-257)
This organizational hierarchy, based upon sin-potential, perpetuates the concept that ex-
members are ex-members because they are more inclined to sin. If the members believed that all
people were on an equal footing as far as committing ―sin,‖ the one-sided justice system found
within the group would be practically impossible to sustain.
Creating a Definitional Elite: The Classification Priesthood
The hierarchical sin-potential status allows those with the presumed least likelihood for
committing sin to form and maintain a ―classification priesthood‖ which is essential to the success
of the group. The goal of the classification priesthood is not only to enforce doctrine, but to
explain and proclaim the norms of the group.
Members of this sect are given access to secret meetings after they have successfully passed an
approval process similar to a ―security clearance,‖ in which the established leadership conducts a
