Documenti di Didattica
Documenti di Professioni
Documenti di Cultura
Ingram
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38. Most Identity groups reacted to the deThroughout most of its history, the Worldcreasing acceptance of racial chauvinism in
wide Church of God only allowed new conAmerican society over the past twenty years
verts to attend services after a lengthy
by secreting themselves in "survivalist" hidescreening process. No one was allowed to walk
aways. Identity believers have become more
into services off the street and guards were
vocal in recent years, and have dug in their
placed at the door to prevent such an occurideological heels against social change. Please
rence. This policy was changed in 1992, probnote that violence is advocated by Identity
ably because of changes in expectations of
teachers as a response to their expectations
the social climate of mainstream America.
of future events, and rarely as a way of behaving in current society.
therhood
143
? ftized and received into
* Orthodox orchidias' <f ^ Queens, New York.
^ \ m e n t Rossi negoti
n of this archdios, the director
12
# ^-#0^
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THE CHILDREN OF GOD
D a v i d E. V a n Z a n d t
^ # ^ autonomy in
# * /
the Savior
&d
with his evangelica*
a short-lived tenure as ^
Christian and Missionary Ah;
his message to the radical miiil
day. This small commune quickly gri
the Berg family and its followers embarkei
on a series of public demonstrations and
"church visitations" that criticized established Christianity and attracted wide attention, some of it negative.
In 1969, Berg led his group on nomadic
wanderings through the United States and
Canada, gathering new members along the
way. The group continued the public demonstrations, this time at "sackcloth vigils,"
in which members donned sackcloths, carried staffs, and declared that American society was doomed for turning its back on God.
It was during this period that Berg introduced to a small group of select members
his unorthodox ideas on sex and marriage.
He announced to them that his relationship
with his wife Eve was standing in the way of
God's work, and that he had started a new
sexual relationship with a young member
named Maria. It was not until the mid-1970s,
however, that most members of the group
became aware of these activities.
By early 1970, the group had grown to
200 members, and Berg arranged for them
to live on a n a b a n d o n e d r a n c h n e a r
Thurber, Texas, owned by his former mentor. A small n u m b e r of members also
moved into a n old mission building on Skid
Row in Los Angeles. At both places, the
COG established large communal living
129
Relationship to Society
Throughout its history, the COG's relationship to the rest of society has been highly
oppositional. Given its beliefs about the System, the COG has always viewed the wider
society at best with indifference and more
often as a source of persecution. Some of
this perception is well founded. From its earliest days, the COG has been the target of
criticism from more traditional religions, unhappy parents, and sensation-seeking journalists. The original targets of modern
religious deprogramming were COG members. On the other hand, the oppositional
stance is one that the COG adopted from
the very beginning with its use of public demonstrations such as the sackcloth vigil, its
insistence on nonconventional living arrangements, and its later sexual practices.
In the past, COG members also tended to
ignore laws (such as compulsory education
laws and bans on solicitation) that they find
make their work more difficult. More recently, because of their growing population
131
13
THE BOSTON CHURCH OF CHRIST
Russell P a d e n
run much deeper. The Boston movement
is born of the traditions of the nineteenthcentury Restoration movement in America.
Leaders of the Restoration movement such
as Thomas Campbell, his son Alexander,
and Barton Stone sought a return to firstcentury Christianity. Their two main objectives were to do away with denominational divisions and to return to the Bible
as the sole authority for the faith and practice of the church.
The Restoration movement pledged itself to the axiom "Where the scriptures
speak, we speak; and where the scriptures
are silent, we are silent," 2 but applying this
interpretive rule was problematic. When
some Restorationists began using musical
instruments in the worship service and instituting missionary societies, a small conservative faction felt t h a t neither h a d
biblical precedence or authority. This faction, which b e c a m e the traditional or
mainline Churches of Christ, separated itself from the remainder of the Restoration
movement. Major doctrinal differences developed among Restorationist leaders as
early as the 1860s, 3 and the Churches of
Christ officially went their own way in
1906, growing from 160,000 members 4 to
1.2 million in the United States by the
1990s. 5
In 1967, the 14th Street Church of Christ
in Gainesville, Florida (later renamed the
Crossroads Church of Christ), borrowing
and adapting some techniques learned
from Campus Crusade, 6 began a "pilot
Early History
Although the Boston Church of Christ officially came into existence in 1979, its roots
133