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Worldwide Church of God
STILL COMMITTING SPIRITUAL ABUSE!
This is an open letter to Joseph Tkach, Pastor General of
the Worldwide Church of God. It reveals that the WCG system has not really
changed, but has merely made cosmetic changes to mask its spiritual abuse!
DAVID COVINGTON, NCC.
PO Box 70012, Nashville, Tennessee 37207, USA. (615) 672-0178.
E-mail:
coving1d@aol.com
From "Religion" To Relationship Through JESUS (John 14:6).
Saturday 11 May 1996
To Pastor General Joseph Tkach,
Worldwide Church of God, 300 West Green Street, Pasadena, California 91129.
PLEASE CIRCULATE!
Dear Mr. Tkach:
Thank you for the opportunity to help present the 1995-96
Worldwide Church of God (WCG) ministerial regional conferences. I
facilitated 24 groups on spiritual healing for over 600 ministers and their
wives at sites in Oklahoma, California, Georgia, Pennsylvania, Oregon and
Illinois. The feedback has been excellent, both from the workshops and my
100-page Living Grace-Fully sermon series on the healing of the gospel.
Based on a post-workshop survey, 75% "strongly agreed" and 22% "agreed" that
addressing incidents of spiritual abuse was effective in establishing a need
for healing. I have heard their stories, well over 100 incidents of
spiritual abuse, both past and present. I have counselled and prayed with
some and cried with others. And, many ministers have conveyed to me that
they feel trapped by the current system, but are afraid to speak up.
Since September 1994, I have corresponded at length with
you and your father on a number of issues regarding manipulative tithing,
legalism and our freedom in Christ. My 18-page paper outlined a plan for a
"Ministry of Healing" (January 1995) toward becoming a healthy Christian
church and served as a foundation for the present series of conferences.
In August 1995, Greg Albrecht, editor of the Plain
Truth, Norman Shoaf and I met in Pasadena to plan our conference
sessions. As a listed contributing writer for the Plain Truth, I am featured
on page 1 of the current May/June 1996 issue with the cover article, "The
Healing Ministry of Jesus." The February issue contained my article,
"Burdened by Debt," and I have two more articles scheduled for later this
year, "Lazarus Unwound," with Roger Ludwig (Sept/Oct), and "Recovering from
Spiritual Abuse," (Nov/Dec).
In my paper I suggested utilizing respected and qualified
field ministers to facilitate workshops at the conferences. However, you
chose me because of my masters degree in counselling and in-depth research
on spiritual abuse. In fact, I was also chosen, along with Larry Omasta, to
produce a spiritual abuse video for sale in the Plain Truth, and I have
completed a sermon message on Romans 10:9, one of seven lectionaries to be
distributed nationwide for speakers to give at this year's festival of
tabernacles.
I write the preceding to demonstrate that I am not a
disgruntled pastor, but, rather, a person favoured
by your administration and well acquainted with the significant problems of
the WCG. I grew up in this fellowship; it has been my home for 25 years. I
have been employed full-time in the ministry for five years.
In this past year, I have had opportunities to interact
with the vast majority of U.S., Canadian and Caribbean field ministry, and
to have numerous private discussions with you, Mike Feazell, director Church
Administration, and Greg Albrecht. These interactions have led me to a
painful conclusion: Your administration shows no willingness to address
the core, most damaging cultic aspects of the WCG system. As a result, I
must resign from the full-time ministry.
I am encouraging WCG congregations to hold open forums to
prayerfully consider local incorporation, local governance, and local
maintenance of funds. Where that is not possible, I am encouraging members
to leave and join healthy Christian churches where they can find help and
healing.
This is not a decision I have reached lightly, nor is it
one I desired. However, after 19 months of addressing these issues with your
administration, it became apparent that I was actually enabling a sick
system that does not desire genuine change for Jesus. After I returned from
the Portland conference in March 1996, the Holy Spirit convicted me to
confront openly your administration's on-going problems. This is not against
you.
I love Mr. Albrecht, appreciate Mr. Feazell's efforts and
validate what you have tried to accomplish. Yet, you have implemented these
changes through our historically abusive dynamics. In your present position,
I am convinced you aren't even capable of seeing, much less addressing, the
genuine problems. I compare the 1996 WCG to a
husband who used to beat his wife seven days a week and now has cut back to
four. And, the wife is supposed to be satisfied with his progress! Worse,
still, he's holding seminars on domestic violence!
Your administration continues to be abusive, but you hold
spiritual healing conferences. I can no longer
accept this!
2 Legs of Abusive System:
Hierarchy and Legalistic Rules
I shared with you at dinner in Atlanta (January 8, 1996)
how I asked Ken Blue, author of Healing Spiritual Abuse, what
symptoms might indicate one was in a spiritually abusive group. His
response: "The first thing you look for is a hierarchy.
"In the New Testament we are all brothers. There are no
number ones, twos and threes.... The second thing I would look for is an
emphasis on rules and regulations rather than on a relationship with Jesus"
(Plain Truth interview, December 20, 1995).
The abusive organization has two major empowering
dynamics, two legs which work inter-dependently: an authoritarian hierarchy
and legalistic rules.
In the many stories of spiritual abuse that have been
related to me, both historic and on-going situations, the main problem has
been one of your pyramidal-style government with its concomitant lack of
true accountability. Without addressing these fundamental structural issues,
the doctrinal changes of the past five years seem merely cosmetic.
Over a year ago (February 17, 1995), when I addressed with
Greg Albrecht my perception that the changes were superficial in nature and
that structural change was needed, I was told I ought to consider the
incredible distance the WCG has come and what other Christians are calling a
miracle. You yourself often refer to the changes in the WCG as having
magnitude of historic proportions.
In their book, The Subtle Power of Spiritual Abuse,
David Johnson and Jeff Van Vonderen describe the way in which the
spiritually abused person fails to compare his/her situation to "normal" and
thus is appeased with occasional adjustments toward normal. "If a victim
does compare their situation to normal, they would be able to see how many
unhealthy adjustments they have made and how really abnormal and unhealthy
the relationship has become" (p. 186).
Janis Hutchinson lists "periodic accommodations" as a
basic strategy and principle of cults to placate their members and/or
society, when necessary (Out of the Cults and Into the Church, p.
128).
However, the dramatic extent of the WCG's doctrinal shift
toward orthodoxy has indeed led some outsiders to believe genuine repentance
was taking place in this group. You have often mentioned Hank Hanegraaff and
Ruth Tucker in this vein, as well as, of course, the article in
Christianity Today, "Road to Orthodoxy" (Oct. 2, 1995).
These observers cannot possibly understand what it is like to
be a member of this church. They miss the dynamics of this system which
remain abusive.
I believe strongly the changes that have occurred thus far
are what cybernetically-oriented family therapists would call "first-order
change," "in which the family changes some behaviours
but those behaviours are still governed by the
same [dysfunctional] rules" (Family Therapy, Nichols & Schwartz, p.
94). Your assertion that the church is now here to serve the membership and
not the other way around seems characteristic of past propaganda given the
lack of "second- order change," that is basic change in the structure and
functioning of the system (ibid, p. 594).
The following are fundamental areas I believe the WCG must
change to become a healthy Christian church (if that is even possible):
9 Fundamental Problems
1. Authoritarian hierarchy: Totalistic nature; "Pastor
General" all-powerful.
2. Lack of accountability: "Pastor General" legally accountable to none.
3. Closed communication: Open and honest discussion still thwarted by
structure.
4. Manipulative tithing: Current heavy emphasis seems characteristic of past
exploitation.
5. Financial control: Congregations still send 100% of their donations to
headquarters.
6. Local congregations not a true priority: E.g. $250 million campus sale
proceeds.
7. Chaos and confusion: Jesus lost among ever-changing policies, programs
and crisis.
8. Lack of respect for members/ministry: Current administrative approach
condescending.
9. WCG organization most important, more than Jesus or people: Corporation
1st, church 2nd.
...I believe the spiritually abusive system
continues, and doctrinal reversals on core issues are not only
possible, but likely.
1. Authoritarian hierarchy: Totalistic nature; "Pastor General"
all-powerful.
Originally, Herbert Armstrong condemned the very approach
that would later characterize his administration. In 1939, he wrote:" There
is NO BIBLE AUTHORITY for an... organization with authority over the local
congregations!" (The Good News, Feb. 1939, p. 5). In spite of this,
he would eventually develop an authoritarianism which cannot be disputed (Another
Gospel, Ruth Tucker, p. 197). In an article "God Restored These 18
Truths [to HWA & the WCG]," the following is listed as first:
"...Government of God. When Christ comes, He will restore
God's government to the whole earth. So you can be sure the one to come in
the spirit and power of Elijah would restore God's government in His Church.
When Mr. Armstrong came among the Oregon Conference... the church had... the
law, the Sabbath and the tithing system. But they also had a government of
men, with a bi-annual conference, voting just like they do in the world" (Worldwide
News, 1986).
However, while at least ten of these 18 "truths" have been
comprehensively dealt with in WCG literature as heretical, your current
administration has not addressed the "government of God" with the same zeal.
When I confronted Greg Albrecht about this problem (February 17, 1995), he
stated that you would not have been able to accomplish what you have without
your [power] structure. At the conference in Portland, Oregon, at the end of
March 1996, he reiterated that point saying he and Mike Feazell had just
discussed this matter. He said, "We are using the `old factory,' to build
the new one." I do not believe the end justifies the means, and neither
would Arterburn or Felton. Their book, Toxic Faith, lists ten
characteristics of a toxic church, number two of which is authoritarianism.
They write: "Often a strong leader mistakes the position of leadership for a
position free from accountability. The leader will set up a toxic faith
system that allows for free rein.... There may be a board of directors....
but when the authoritarian ruler picks them, he.... picks people who are
easily manipulated and easily fooled. What appears to be a board of
accountability is a rubber-stamp group that merely gives credibility to the
leader's moves.... Then when a practice is called into question such as an
extremely high salary, the persecuting dictator justifies it by saying the
board made the decision or approved it" (p. 169).
Recently, this was demonstrated at a conference when one
minister asked if the salaries of WCG "top executives" could be disclosed.
The response: "Would depend on the board's decision... What's to be gained?
Is there a down side? Would certain areas of the country be not able to
properly judge?" ("Q & A," Bernie Schnippert, Harrisburg, March 10, 1996;
Pastor Gilbert's notes circulated on e-mail.)
In other words, the basic legal and financial structure of
the church remains unchanged. Herbert Armstrong, "a corporate sole," was in
total control and legally empowered to make the final decision on
everything, despite any degree of opposition. That system was passed on to
your father and then to you. The most blatant example of recent date
appeared last Summer in a church publication:
"And if that should ever happen [the pastor general should
die and be succeeded by another], if you want to get into God's kingdom, you
will follow that pastor general.... And your eternity depends on that.
Everyone of you. Don't forget it...' One teaching they have forgotten to
preserve [those who have left], though, is this final admonition of Mr.
Armstrong: `You will follow that pastor general....'" ("Recalling the final
sermon of Herbert W. Armstrong," Worldwide News (WWN), Clayton Steep,
p. 4, July 4, 1995).
Also, last Summer, and not coincidentally, approximately
140 ministers left this fellowship. I do not believe doctrinal differences
were their only motivation. It was also the fact that your
administration was unwilling to discuss these issues in open forum.
Your decisions had to be accepted. Such is the case in
a military-style, top-down structure of authoritarian
hierarchy, a system that fosters arrogance.
The following is needed: Dismantle the totalistic
hierarchy and establish a recognized structure with a system of checks and
balances, perhaps an elected board that could remove the "pastor general"
given certain grounds such as mismanagement, abuse, spiritual or moral
problem, etc.
2. Lack of accountability: "Pastor General" legally accountable to none.
Your administration is establishing a system whereby field
ministers will be held accountable through regional pastors and performance
reviews. You have even invited H. B. London of Focus on the Family to
speak at our ministerial field conferences on this issue. But, as yet, you
have failed to communicate the message that you are accountable.
Toxic Faith characteristic #9 is
lack of objective accountability:
"Lack of accountability is a clear sign of lack of faith
in God and the presence of a faith in self built on self-assertion and ego.
When toxic faith comes under scrutiny, the religious leader reacts
predictably: `I am accountable only to God....' When a religious addict
makes this assertion, people should clear out of that ministry if change is
not implemented immediately" (p. 183-184).
I have not heard you make the statement "I am accountable
only to God," nor do I believe you would do so. But, in actuality, to whom
are you legally accountable? It would seem no one. A publication critical of
the WCG recently published an alleged, smuggled copy of WCG by-laws (Ambassador
Report, April 1995) which, in essence, list the pastor general as the
sole-owner of the organization. Of course, this is impossible to verify
since the by-laws are not available to the ministry or membership.
If this copy is accurate [which it is!], not only are your
decisions final, but the assets of the church belong exclusively to you.
That amount of total power results in abuse. Perhaps it could be a
benevolent dictatorship if everyone agreed, but you have made numerous,
significant and controversial decisions, doctrinal, administrative and
financial, without meaningful discussion or consensus of any kind. I realize
that would not have been easy, but the gospel demands it. The New Testament
contains a lot of emphasis on the importance of leadership, but never
without accountability. Otherwise it becomes abusive.
Of course, without accountability no such consensus is
necessary. Not only can 140 ministers leave the fellowship in disagreement
without repercussions to you, but tens of thousands of members as well. You
stated the following in March 1996: "We've been split in half... 30-35,000
attending splinter groups... another 30,000 going nowhere... When you look
over the long haul, you will find that 1/2 that have ever attended with us
have left... That's a very poor ratio for a church... Over 100 splinter
groups... that alone should have told us that something was wrong [italics
mine]" (Harrisburg, Pennsylvania, March 9, 1996; Pastor Gilbert's notes
circulated on e-mail.)
It should indeed have told us something was wrong. But, it
goes much deeper than doctrine. The structure and dynamics were, and
continue to be, abusive.
During dinner in Portland, Oregon (May 23, 1996), with
you, Mike Feazell, Greg Albrecht, and Janis Hutchinson, I was surprised to
hear Ruth Tucker make the statement that you (the leadership) had completely
changed the whole course of the church on its membership. To my best
recollection, Greg Albrecht replied "we can't say that because there might
be a lawyer present." Dr. Tucker replied, "but, that is what you've done,
isn't it?" As I wrote your father in December 1994, "no one can ever
obligate, demand or require us into... walking according to the Spirit...
The Spirit does not work in that way... You simply cannot arm-twist people
into agreement..."
The other rationalization I have often heard is that
patience is necessary. "It is going to take time to dismantle the legal
structure, to sell the campus, etc." If you are not willing to make
yourselves accountable at a time when you need members' financial support,
what will be your incentive when you have the 250 million dollars of campus
sale proceeds? Certainly, there is a time for patience, but are we supposed
to believe the WCG leadership just isn't ready to exercise faith in Jesus?!
The following is needed: Publish
the by-laws of the WCG and make necessary changes to institute legal
accountability. Explain your qualifications to be the "general of pastors."
Disfellowshipment should undergo major review and policies
should be instituted to include consensus on such matters to avoid the
abuses of the past year. [Tkach was challenged
about disfellowship abuse long before, but the WCG will not reform its
unbiblical despotic dictatorship!]
3. Closed communication: Open and honest discussion still thwarted by
structure.
"Communication in a toxic faith system isn't a two-way
interaction. Information is valid only if it comes from the top of the
organization and is passed down to the bottom.... In many toxic
organizations someone is there to close off the communication for the
leader. The job is to placate those who disagree and satisfy those who want
a direct voice into the leader. The person running interference knows that
his or her job is to never tell the leader anything other than what is
desired to be heard" (Toxic Faith, pp. 181-182).
I wrote you the following in November 1995 regarding the
new policy of mandated employee tithing: "Please do not make this seeming
step toward a return to the authority and control that has characterized our
past. I know it will take a little longer to get results by encouraging
members and employees to give rather than requiring them. But, I believe, as
you wrote, that as we look to Christ in faith that he will provide and
guide. At the very least, I plead with you not to print the portion on
employees being required to tithe in the Worldwide News.... If you
print this material regarding Christian stewardship being "far more
demanding" and that a member's tithing record will be checked if the church
considers hiring them, then I strongly believe we turn and make a step back
down the road toward legalism. A membership that has in large part been
religiously addicted will respond with guilt and legalistic performance to
these statements. The joy they have received in giving the last few months
will begin to ebb away."
You did not respond. Mike Feazell wrote me a note simply
stating, "We will talk about it in Tulsa." Of course, that was several weeks
later after it had already been printed in the Worldwide News. This
example is by no means an isolated exception; it is characteristic of your
closed communication style.
One minister recently shared with me a memo he had sent
anonymously via his regional pastor in August 1994. He wrote, "Are we
willing to empower our local churches by allocating substantial budgets to
administrate locally and accomplish the goals of evangelizing, building
facilities and hiring and building a team of skilled professionals?"
These issues are not being addressed in an open forum.
Communication is still far too closed. Dissent is not tolerated, but is
labelled as division and used to disfellowship those who disagree. Ken
Blue writes, "Healthy groups thrive on the free flow of communication....
The inability to tolerate freedom of expression, honest questions and
straight talk is a hallmark of an abusive system" (Healing Spiritual
Abuse, pp. 74-75).
The following is needed: Current regional Q & A
sessions are highly controlled. Provide forums for open discussion without
recrimination. Encourage written forums for ideas not controlled by
headquarter's editorial power. (The Good News Grapevine is a step
in the right direction, but Ron Lohr has stated he checks with WCG
administration on the admissibility of some items.)
4. Manipulative tithing: Current heavy emphasis seems characteristic of past
exploitation.
"Toxic Rule #9. Avarice. Nothing is more important than
giving money to the organization. Giving is an important part of anyone's
faith... [But] toxic faith organizations do not keep giving in perspective;
they do not view it as an act of worship. It is a means of funding for them.
Religious addicts believe that nothing is more essential than the
organization's continuation, [italics mine] which is funded by the gifts of
the followers... When ministries meet our needs, we must support them. But
we must do that out of love and worship of God, not the manipulation of
people" (Toxic Faith, pp. 256-258).
I sent you the preceding quote in November 1995. However,
in March of this year there appeared numerous messages in church literature
on the importance of tithing to the organization, with 10% plus emphasized.
There were requests in your circulated video tapes, and the ministry were
encouraged of their responsibility to preach about tithing "on a regular
basis." This seems to contradict your strong stance on old covenant
stipulations being obsolete unless reiterated in the New Testament. More
striking, it seems very suspect when numerous cuts are being made in
services to local congregations and ministerial benefits at the same time
you receive a raise in pay that is not widely publicized.
"We have also seen diminished giving on the part of those
who remain with us. Please understand I am not scolding you if you have seen
the need to redirect some of your finances. The fact that the old cov.
three-tithe system is not the same as the new cov. system does not mean
there is no new cov. responsibility. Quite the contrary" (Joseph Tkach, Feb.
26, 1996 Co-worker Letter). "God's old covenant people had to give at least
10 percent... plus give offerings on other occasions. In contrast, the new
covenant does not specify a certain percentage. However, the underlying
principle is still valid... Here are three reasons:
1) God blesses those who give.
2) God commands his people to give.
3) The church needs money...
The new covenant makes astonishing demands on us.... I do
not want to belabour the point, but I want to make it clear. The church does
have financial needs. Members do have financial responsibilities toward the
church. And God does bless the cheerful giver" (Worldwide News, "The
High Cost of Following Christ," Joseph Tkach, March 12, 1996).
"We are now reaching a point where more decline in income
will result in [harmful] cuts.... It is no secret that neglect of financial
support of the church is often symptomatic of a general neglect of living in
Christ [italics mine].... Using the biblical principle, a tithe really ought
to be considered a general minimum standard, with each person deciding
before Christ in his or her own heart whether they can give more, or have to
give less" (ibid, Mike Feazell, Mar. 12, 1996).
"What are a Christian's responsibilities in helping spread
the gospel? ....Our contributions are not by themselves an infallible index
to what we treasure in this life, but giving is not a minor matter unrelated
to our spiritual lives either" (ibid, Neil Earle, March 12, 1996).
These preceding quotes all appeared about the same time
your raise was mentioned by Bernie Schnippert to the ministers in
Harrisburg, Pennsylvania. He said, "Until about 2 months ago, Joe wasn't the
highest paid person in the church.... [We] set his [new and higher] salary
in his absence...." ("Q & A session," Harrisburg, Pennsylvania, March 10,
1996; Pastor Gilbert's notes circulated on e-mail.)
This approach also seems inconsistent with other
statements you have made: "If [God] commands something only for Israelites,
then we have absolutely no authority to command it... To teach a command
with divine authority, it makes a great deal of difference whether the NT
commands it, or whether the only commands for it are found in a covenant
.... declared obsolete" (WWN, Feb. 1996).
The following is needed: A much fuller and more detailed
financial disclosure should be made available, and, given WCG's egregious
past abuses in this area, you should avoid appeals for money and rely upon
free-will offerings and pledges.
[Further Study on Fundamental Problem Four Ed Mentell Sr.
on Tithing -- A book summary which puts tithing into the context of what God
intended. Do Good Christians Give Tithes to WCG? (WN, 11/14/95) -- My
analysis of recent WCG statements on tithing.]
5. Financial control: Congregations still send 100% of their donations to
headquarters.
Ruth Tucker outlines the heavy financial demands of the
pre-1995 WCG with its three tithes, seven offerings and additional pleas for
money (Another Gospel, pp. 201-202.) However, some believe the WCG
now approximates normality in this area. Not true! The congregations still
send 100% of their money to you. They are still told 10% tithing is a
minimum. They are still supposed to give additional offerings on seven
festivals each year. They are still highly encouraged to save for travel and
accommodations at an eight day festival of tabernacles each year. And, the
congregations are still expected to do fundraising for local activities.
But, even then, many of the expenses of running a local church are taken
from this fund which is raised through the hard work of the membership.
Current regional pastor Craig Bacheller told Mike Feazell
and me at dinner, in January 1995, he had determined his congregation
received 19 cents back in services for every $1 sent to Pasadena. Where does
the rest go? While there are annual budget reports in the Worldwide
News, they do not reveal very much. Most are really unaware of how the
vast amount of money that does not return to local areas is actually spent.
To my knowledge, it has only been recently disclosed that up-keep for the
Pasadena property is 8 million dollars annually (Worldwide News,
March 12, 1994, p. 1). This fact was not disclosed until the decision to
sell the property was announced. In the previous five years that there was
no university on the grounds and only a small number of employees, this fact
was virtually unknown.
The explanation is given that our church has already tried
collecting money locally, but some ministers stole a portion of it. So, your
administration will continue to collect it centrally and you will decide if,
and when, you will return 75% to us (Bernie Schnippert, Harrisburg, March
10, 1996), or 65% (Joseph Tkach Video, May 4, 1996), or some other yet to be
decided lower percentage. The problem is that the members do not compare
their situation to the thousands of other Christian churches where 100% is
collected locally and a small percentage is then sent by the congregation to
a governing body.
"Toxic rule #1: Control. The leader must be in control at
all times.... In the entire system people fight for control while
contributing complete control to the leader.... Until the leader
relinquishes control, the ministry continues to teach through example the
philosophy, "I must take things into my own hands" (Toxic Faith, pp.
243-245).
The following is needed: Each congregation should locally
incorporate, collect their funds and develop recognized by-laws and local
governance. Those fellowships who decide the benefits of affiliating with
WCG are mutually beneficial should work with you on an appropriate
percentage (5-15% is customary; definitely not your taking 100% and then
deciding how much to return).
Further Study on Fundamental Problem
Five:
What is the Cost of Freedom? -- This rhetorical question
leads you to think about complete financial overhaul under the new covenant.
The Missing Dimensions in Tithing -- Our responsibility is
to the body of Christ first, the religious fellowship second.
Showing Loyalty to our Christian Family -- How you define
your "spiritual family" determines what you think about the Holy Spirit;
this webpage encourages us to apply the principle of the Good Samaritan when
it comes to money.
6. Local congregations not a true priority: E.g. $250 million campus sale
proceeds.
You wrote in the March 12, 1996 Worldwide News, "Friends,
we are a church, and we sincerely want headquarters to serve the spiritual
needs of our members rather than thinking that the members exist to serve
us." Yes, it sounds good. But, the congregations still receive few services
(and fewer all the time). They still rent halls. In fact, you have cut off
funds for Wednesday night bible studies. Some pastors are stretched between
two (and many with three, four and even five) churches. The idea is already
being bantered about that our ministry will go to a part-time basis ("Q & A
session," Harrisburg, Pennsylvania, March 10, 1996; Pastor Gilbert's notes
circulated on e-mail). Our congregations are not even allotted funds for the
most basic necessities for a church community presence, such as yellow pages
listing, a business telephone line or a post office box. Financially, your
statement that you exist to serve the membership seems ludicrous!
Quite the contrary, it seems to me that the true priority
continues to be a corporate presence. You continue to spend about $6 million
annually to subsidize Ambassador University and $8 million to keep the
campus in saleable condition. The ratio of headquarters personnel to
full-time ministry is still appalling: more than 300 employees and fewer
than 250 full-time ministers in the United States. I was flabbergasted when
Greg Albrecht mentioned to me in Portland (March 23, 1996) that his budget
for the Plain Truth had just been cut from $16 million to $4 million. I had
assumed it had been cut much lower several years ago. Many of our members
were amazed to discover the concert series was costing $2 million per year.
It seems you only disclose how much something costs as a justification in
the event you choose to cut it.
Many of our members believe when the campus is sold you
will begin to reverse this trend and services will begin to come to local
areas first. I do not believe this will be the case. I implored Mike Feazell
in Atlanta (January 7, 1996) to consider moving the headquarters to
Nashville, Tennessee, or any other site East of the Mississippi. I explained
how nearly 80% of our members and churches live on this side of the country.
I told him how this would send a visible message to the membership that the
corporate body was available and poised to serve. He was firm he was going
to stay in California. In fact, 2/3 of the sites mentioned in the
Worldwide News for possible relocation are near the West coast.
Additionally, it does not appear congregations will
benefit from the $250 million you expect to receive from the sale of the
campus. I have heard your Q & A session several times and recall your
response about how it will be spent as including the following: 1) an
endowment for the corporate headquarters, 2) a ministerial retirement
program, and 3) an endowment for Ambassador University. On one occasion you
mentioned lastly that some might be used to help congregations toward a
building fund. But, given your administration's record, I doubt there will
be adequate disclosure of how it is actually spent.
I believe the very first priority should be the
congregations, not a last, if there is anything left over, priority. At the
very least, I believe a decision of this magnitude should have meaningful
input from the membership and ministry. Rather, it seems to me you are
already discovering new ways to spend the money.
Recently, there has been much focus on a daily radio
program you would do starting in November (Harrisburg, Penn., March 9, 1996;
Minister Gilbert's notes circulated on e-mail).
The membership got very excited when the Worldwide News
had cover stories on the building program and how all the congregations
would be receiving one. There were even pictures of what they would look
like. But, once again, it was not to be, and in hind sight, seems
characteristic of past propaganda. At one of this year's ministerial
conferences the question was brought up regarding buildings. I recall you
replied the WCG was always getting into things when other churches were
getting out. You said, "Other churches now know buildings are a bad idea,
and it's only now that we [WCG] want buildings." To me, this seemed like
another dishonest political manoeuvre to substantiate our current system.
The following is needed: The vast proceeds from the sale
of the campus should go to local congregations that have been short-changed
for 30 years, not only spiritually and doctrinally, but in terms of service.
Prove to the members you exist to serve them, or get out of the way!
Further Study on Fundamental Problem Six: A Radical
Suggestion for Supporting the Ministry -- People who left WCG invested in
the campus, and left without asking for anything; but, it is their money.
7. Chaos and confusion: Jesus lost among ever-changing policies, programs
and crisis.
"Another tactic to keep people out of touch with the
present is to foment confusion, punctuated by crisis. Policies may be handed
down and programs launched that seem to fit no coherent pattern.... The
resulting turmoil keeps people from finding out what is really going on.
This serves to cover up the fact that almost no productive activity may be
occurring and that the little that does happen requires an inordinate amount
of effort.
Because no one (except those at the top) knows what is
[really] happening, gossip is rampant. Crisis is sometimes used to further
muddy the water.... This keeps followers looking outward so that they will
have no energy or will to examine their own painful emotions and broken
relationships" (Healing Spiritual Abuse, p. 114).
I pleaded for spiritual rest for our ministry to my
regional pastor, John Comino (November 28, 1995): "The pile can only be
stacked so high for us to truly minister to our congregations... I don't
know how many pastors I have heard say the last couple of years they don't
have time to visit the brethren any more because of all the paper work, new
programs, new policies, etc. We really need rest... Christianity is about
peace. Otherwise we continue to model the performance treadmill of the past.
And, it creates confusion.... I know the ministry is expected to work hard
to make it through this transition, but the kind of rest I am talking about
is not physical."
For example, I travelled to a planning/idea conference in
Big Sandy, Texas (Nov. 21- 22, 1995), for the newly instituted Family
Ministry department only to find out upon arrival that the program had been
cancelled. Ron Kelly was promptly given yet another new job, ministerial
development, where he started a program for tuition reimbursement. This new
program seemed to last little more than a month; it joined a WCG grave yard
littered with such short-lived policies. The roller coaster goes up and
down, and people's lives are thrown from side to side. It has been my
experience with the historic culture of the WCG that the message of
salvation through Jesus gets lost in an overflow of programs, policies and
crisis. I feel strongly this structural dynamic in the WCG remains
unchanged. It is systemic.
The following is needed: Stop the distractions and rest in
Jesus! Further Study on Fundamental Problem Seven: Can WCG Avoid a Revived
Levitical Priesthood? -- Programs do not the Christian make. God wants love
-- this is the program of first order. Religious hierarchies tend to make
structures which require their existence.
8. Lack of respect for members and ministry: Current administrative approach
condescending.
"[One] reason for secrecy in a church is that the
leadership has a condescending, negative view of the laity. This results in
conspiracies on the leadership level. They tell themselves, `People are not
mature enough to handle the truth.' This is patronizing, at best" (Subtle
Power, p. 78).
At the conference in Palm Springs (December 17, 1995), you
responded to a pastor's question in the Q & A with the following: "I don't
want to make this person look stupid, but... " and then proceeded to
belittle their question, exegetical abilities and theology. The person told
me he was devastated and felt humiliated. After dinner in Portland, Oregon
(March 23, 1996), you, Mike Feazell, Greg Albrecht, Don Mears and I were out
in the hall talking. You mimicked two current, long-time, much-respected
church leaders making fun of their mannerisms and the way they responded in
doctrinal meetings. These incidents are not isolated. I have talked to many
ministers who don't feel loved or respected by your administration. There's
a feeling of being patronized and condescended to. They are glad you say you
love Jesus, but want to know you love them. One commented to me, "Perhaps
you will find a door to minister to our hurting/angry administrators as
well." Mike Feazell asked me to give a workshop on helping our pastors
sensitively minister healing to our members, but twice I have offered to
facilitate this workshop for you and senior administrators (Jan. 9 & Mar.
14, 1996), and you have not responded.
I agree with your doctrinal changes, but absolutely
disagree with the method by which you have imposed them upon the fellowship,
instituting one change at a time. I believe this has bred suspicion and
facilitated further denial in our membership. Many feel it has been abusive
and tormenting! One person described feeling like they had been spiritually
raped in the past year. A WCG pastor compared your approach to bobbing a
dog's tail, one painful inch at a time. Cruel! Jesus respects us and our
ability to make choices and does not violate our autonomy as you have
repeatedly done.
There has been a similar disrespectful approach to those
who have left. "If the whistle-blowers reveal the group's problems to the
outside world, the group will mobilize to discredit them. Sometimes
trumped-up countercharges are aired, but most often the troublemakers'
mental and emotional state is brought into question" (Healing Spiritual
Abuse, p. 75). One member wrote to me: "So the smear campaign has begun
in earnest.... When the war they have now begun is complete, my reputation
will be mud." I have recently seen this dynamic myself. One African American
pastor who left our fellowship over some of the same issues I am delineating
also received this kind of treatment. I was sitting at your dining room
table in your house on July 24, 1995, with Craig Bacheller, Don Mears and
yourself. A leading church administration supervisor who was present said
this minister, who had left our fellowship, just "wanted to be white," was
in it for the money, and possessed mental problems.
The following is needed: Openness and honesty on the part
of the administration with a much higher level of expression of love and
respect for the members and ministry. Further Study on Fundamental Problem
Eight: In Search of the Lost Ark -- Many WCG members have not been afforded
the respect given to the physical Lost Ark of the Covenant. How about you?
9. WCG organization most important, more than Jesus or people: Corporation
1st, church 2nd.
I believe this is a point and a half. It would appear,
given the eight preceding points, that following Jesus' will by faith and
serving the membership for his sake are important only when they do not
impact the organization's continuity and prestige. I know you say that you
have lost members and income by the changes you have made. However, your
power and prestige have not been abated. In fact, you have now had
opportunity to speak before hundreds of denominational leaders, be
interviewed on radio with James Kennedy and Hank Hanegraaff, obtain several
book contracts, and that in addition to your planned radio program (and
aforementioned pay increase). You did not possess any where near this kind
of prominence before. And, frankly, you achieved it by force! The Spirit
does not work in this way.
In short, I have been asking your administration for 21
months to act in faith and allow Jesus to have control instead of working it
out yourselves via abusive dynamics. Greg Albrecht, in a conversation with
Norman Shoaf and myself (February 17, 1995), rationalized saying that you
had to consider the livelihood of hundreds of employees. I responded that,
in the past, your administration was in no way reluctant to tell members to
have faith and pay their three tithes and seven offerings. He replied that
maybe I was just further down the "grace road" than he was. What I do know
by overwhelming evidence is that the WCG places its own continuance above
Jesus' will or the members' welfare.
The following is needed: Organizational surrendering of
the will, not cosmetic doctrinal change. Further Study on Fundamental
Problem Nine: Is it a Sin for a Christian to Start a Church? -- And not only
is it a sin, but by what criteria do we voluntarily decide to be in a church
and by assent agree to honour the ordination of
certain individuals?
Life has enough of its own trials without one's church
being a source of abuse as well! Yet, you say it's going to take five or ten
years to reach the place we want to be. One member in my congregation
suggested this is somewhat akin to the plight of the African American during
the civil rights period. He said, "The black man learned that when the
Northerner said `not yet' and the Southerner said, `no,' they both meant
exactly the same thing." The truth of the gospel, we are all one in Jesus,
ought not be delayed. When it is, it is denied! As one minister wrote, "the
ground is level at the base of the cross." My second series of sermons has
been distributed to over 150 ministers. Sermon #18, "Because I'm the
Pastor," addresses this issue. This material is espoused but not put into
action!
There are many healthy Christian churches where our
members could find the healing they need, with pastors who would love to
serve them. "What could have been a place to find shelter from the storms of
life becomes a place where the religious addict `sets up camp' to stay out
of life... Sacrifice for the church completed in the name of God sacrifices
the family" (Toxic Faith, p. 137). Yet, you encourage us to strive
on, our members and pastors driving long distances, our ministers physically
and emotionally exhausting themselves, serving two, three, or four
congregations, and to what end?
"This level of service often becomes overwhelming. People
become so drained they can't think clearly. Their emotions become distorted.
Deep depression, extreme anxiety, and a general numbness are common in over-
whelmed religious addicts" (ibid, pp. 177-178).
I realize those who read this letter will not agree with
everything I write. However, I want them to know it is all right to dissent,
to ask questions and expect change. And, I want them to know it's O.K. to
disaffiliate from, or leave, an organization that continues to exhibit so
many toxic tendencies and either become, or find, a healthy church where
they can worship and find healing. We have been bought with a price. We
ought live accordingly. Galatians 5:1 states, "It is for freedom that Christ
has set us free. Do not therefore be enslaved again with a yoke of bondage."
I hope and pray many members will find freedom, love, joy and peace in
healthy Christian churches outside this organization. I pray that those who
stay will expect the aforementioned to be addressed in their local
fellowships. I pray they will not give up their health and/or families,
burning themselves out, for your personal prestige and prominence. The
members are worth more! And, Jesus is worthy of it.
I hope and pray many WCG ministers will stand up for their
congregations, that they will realize they answer to Jesus first, and he
loves and respects them. For Cathy, Melissa, Linda and the thousands like
them, it's time to stop bailing, time to stop paddling; it is time to stand
and rock the boat! The members are the most important thing to Jesus; they
must be to us, too! To my fellow ministers whom I love and appreciate, I
say, this is our church, too. I pray they will take a stand for Jesus' sake!
I hope and pray the greater Christian community and cult-watching groups
will look closer, underneath the wool of the WCG, at the facts. They reveal
a danger to the flock! The current Plain Truth has my cover article,
"Healing Ministry of Jesus." I believe it is an apt metaphor for the 1996
WCG. The cover illustration of Jesus healing a young woman is remarkable,
the professionalism excellent, but it is a spiritual facade. The article
omits the final two words so the conclusion is left an incomplete sentence.
A special insert points out the error. It looks great on first examination,
but look closer, and you will see they left out two words. In fact, they
left out "Jesus Christ," and I believe that is exactly what you are
presently doing, leaving out Jesus Christ by your approach! You continue to
engineer us videos and materials to design a Christian church out of a
destructive system. We pastors follow the instructions carefully and paint
by numbers the fireplace on the wall, according to your specifications.
Then, our members all gather around this facade and rub their hands waiting
to get warm. We wait but grow weary. Many ministers are on the verge of
emotional breakdown, and you are financially cutting them off! Our structure
shuts out and stifles Jesus. It must change! I beseech members not to wait
on you, but follow the Spirit. He is the One waiting!
Written by David Covington, Saturday
11 May 1996
ABOUT THE AUTHOR:
Standing up for Jesus,
David Covington National Certified Counsellor; M.S. 1995 (Community Agency
Counselling) University of Memphis; 25 years in the Worldwide Church of God;
5 years in full-time ministry; 1995-96 WCG conference presenter; Pastor,
Roanoke & Lynchburg, Virginia; contributing writer Plain Truth.
"If I could have the world and all it owns, 1000 kingdoms,
1000 thrones; if all the world were mine to hold, with wealth my only goal;
I'd spend my gold on selfish things without the love Your life brings; just
a little bit more is all I'd need till life was torn from me. I'd rather be
in the palm of Your hands, though rich or poor I may be; faith can see right
through the circumstance; sees the forest in spite of the trees. Your grace
provides for me.... if I trust the One who died for me, who shed His blood
to set me free, if I live my life to trust in You, Your grace will see me
through." Alison Kraus in The Palm of Your Hand.
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