The Effects of the Lamb of God Covenant Community Upon Its Members

~~~ John V Cignatta ~~~

From the Forward:
The complexity of the lifestyle in the Lamb of God covenant community along with its numerous secrets and deceptive practices is terribly confusing for those within the community let alone to those outside its walls. The length of this document was needed to explain many of its complicated facets. Further, it is hoped that this report can assist others interested in what really happened to us along with what is continuing to happen to unsuspecting Catholics and Protestants in the Archdiocese of Baltimore. - December 29, 1992
~ ~ ~ ~ ~ ~

Mr. Cignatta is an engineer by trade, and from that framework he parcels out the intricate cause and effect relationships active in the Lamb of God, both humanly and on a businesscorporate level. More noteworthy however is his review of the Articles of Incorporation and IRS documents that enabled a group of 4-5 men to wield complete, unchallengeable control over this particular covenant community -and its million dollar assets.
Posted at www.scribd.com/bluaquarius by John Flaherty - Grand Island, NE - July 1, 2012 (with assistance from and thanks to Mr. Paul Turner, Sparks NV)

John Cignatta 618 Aldershot Road Baltimore, tvlarYland 21229 (410) 744-0865 December 28, 1992

ArchbishoP Wiliiam H. Keeler ARCHDIOCESE OF BALTIIVIORE 320 Cathedral Sueet Baltimore. Maryland 21201
of the Lamb of God christian continued Anti-catholic and cult-Like Aspects

Subject'

CommunitY

Dear Most Reverend Keeler,

SincemylastlettertoyouinM.*,Ihlyeconun-u|.l.nobtaininghelpformyseifandmy
familyduetotheadverseeffectsofourthirteenyearsojournintheLambofGodChristian Commurrity.ourprimaryfocuswithourPastor,Fr.ValenzanoofSt.WilliamofYorkParish ' pty.ttgtogical and financial damage to our familf has been ro rend ,o ,t, diritual, emotionJ, who today continue to live within the However, we can not ignore other cathoii. iu.liei effects of such an abusive system on both community without any concern for the long term unable to ignore the same threat to fellow themselves and their children. We equalli are
efforts by this cult-like group' members of our parish from renewed recruiting

of the Lamb of God against catholics To assi:r your staff in the ongoing investigations of abuses prepared the attached report. It is not possible in any and p.;restants in the Archdiocese, I havJ activities of this organization' way to netail all but a thumb nail sketch or tnt cult-iike

If your :rtaff requires

upon me. Sincerely,

then do not hesiate to call any further interviews with forrner members,

John

V.

Cignatta

tEffects Of The Lamb Of God Covenant Community Upon Its Members In The Archdiocese of Baltimore
by John V. Cignatta Of St. William Of York Parish
December 29, 1992

I.

PREFACE

My purpose in writing this report was initiaily simpiy oriented to organize my thoughts on .*".ity what happ.n.J to me and my family during our thirteen year sojourn in the Lamb of questions God iornmunity. Time and time again, I have fumbled with incomplete answers to were so bad. Repeatedly, I on what 5appenld to us and why did we stay so long if conditions have denronitrateO profound confusion in attempts to answer these questions to sympathetic but
of.ten perplexed counselors and priests.

In some u/ays, the confusion of pastors was compounded by their wrestling with the notion that how could io r-y problems be caused by an organization which looks so good from the outside. Another iiem which further complicates their ability to help former members of the Lamb of God is the unwillingness of many former members to ever discuss any of their experiences let alone complain about them.

I wouid

probably have abandoned any pursuit for concrete answers were it not for the sheer number of ry friends and neighbors who as former community members share similar hurts, disappointments, anger, frustration and a variety of other adverse emotions that all appear to with stem irom their life in the Lamb of God. Thus, my family and I are in very good company hundreds of other Catholics and Protestants in Baltimore.

To satislj' my personal need for some explicit answers, I embarked on a job to find out why does confusion seem to be the only common denominator when the topic of the Lamb of God is discussed by either current members. former members, their families, friends, pastors and anyone else who has had any dealings with the group. By digging back through my personai experiences and those of my family and friends as well as records, reports, and various gou.1n*rnt filings, I believe the confusion becomes understandable. This report reflects the fruits of an insider piecing together a picture from dozens of sources.

-l-

\
line-of thinking and writing style are both am an engineer by profession. Therefore, my to a cause underiying every effect' I fypically characterisii. of an engineer very accustomed .*p.-tt:n":g by my family and I are all the direct fundamentally believe that the pJn and-anguittt of God leadership to control members' result of specific ..tiont on the part of thi Lamb
co-venant communiry along with is numerous The complexity of the lifestyle in the Lamb of God confusing for those within the community let alone to secrets and deceptive po.,it., is terribiy The length of tnis document was needed to explain many of its those outside its can assist others interested in what really complicated facets. Further, it is hoped that this report *im *i,.t is continuing to happen to unsuspecting Catholics and Protestants happened to us "long in the Archdiocese of Baltimore.

*.tir.

of my family as well as close friends who have attempted to iist as many personal experiences examples of various poricies and practices of the have left the community to provide ,p*inJ the entire book of probrems originating in Lamb of God. In no way shourd this be considered Rather, the examples are limited to a few items the day-to-day operationJ of the organization. back and further hurt the described victim(s)' that may shock tr,. r*0", but which wilr not come

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tr.

INTRODUCTION
What Are Covenant Communities?

1.

There are no encyclopedias or religious information compendiums which describe to a pastor details about the tactics of the abusive pseudo-religious cult-like organization called the Lamb of God, Inc. or its effects upon residents of Baltimore. This Wenry-one yqr old Covenant Community continues this day to be shrouded in a very tight veil of secrecy obscuring information from both insiders and outsiders alike. In a nutshell, it constitutes a deeply seated life style which controis many spiritual, psychological, financial and emotional aspects of a member's life as taught and directed by its Coordinators (leaders). Beyond its incredibly successful program of secrecy, appearing good to outsiders is another noteworthy characteristic of the Lamb of God. However, from but a few interviews of former members, numerous traumatic accounts are obtained on the long-term adverse effects of membership upon family life and marriages as well as to the spiritual and psychological health of an individual.
Some of the anguished details of these experiences have been presented in each of the dozens of past Lamb of God complaint ietters received by the Archdiocese of Baltimore. Those letters comprise but a tip of the iceberg of suffering since fear piays a major role in keeping people quiet. This fear is justified because letters from former members can end up right back in the hands of their neighbors who were the source of their torment in the first place. To understand why a rational person would subject themselves to years of psychological and spiritual abuse, one must start with a review of the history of covenant communities.

The origins of the communities movement stems directly from the charismatic renewal of the late 1960's. Unquestionably, this was a true revival of our Catholic Church since it was accompanied by such excellent fruits as personal conversion, intense public and personal prayer, exciting liturgical songs and a return of many fallen away members of the church. The cha.nsntztic renewal gladually e'rolvetl into threc diltint:tive vclnt, Thetn wcra.l l; llrr trltnll parish prayer meeting, 2) the large religious conferences and rallies, and 3) the formation of
covenant communities.

has been argued by many that the charismatic renewal worked best in the parishes as it rransformed our liturgies with joyful song and praise. Charismatic renewal appqrs to have the accomplished its mission in many parishes who no longer have weekiy prayer meetings since lively pruy.t has now been totaily incorporated into the Sunday services. Likewise, the large rallies at stadiums appear also to have completed their purpose by the renewal of faith in hundreds of thousandJ if not millions of Catholics across America.

It

apart from the Covenant communities differ in that the.v continue to strive to remain alive and who wanted more of church. The covenant communities weie formed primarily by Catholics the charismatic renewaj in their lives than could possibly be provided in their respective
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I I

parishes.

while I served My wife and I had been a part of parish prayer groups in California and Maine over twenty in the Air Force. In fact, we even met each other at a prayer meeting in Georgia what we received years ago. we too wanted more of the Holy Spirit active in our lives beyond to Balrimore at Uott, Mass and our weekly parish prayer meeting' In 1978, we moved communiry' specifically to be a part of a rapidly growing ecumenical covenant
that only great things were enthusiasm in coming to Baltimore was fueled by our confidence ,; occur from so rn'any gooo Catholics and Protestants coming together to live an intense to ftofiSpi.it filted and. directeO tife. We found that many others had also moved to Baltimore

our

ilil

be a part of God's great work here-

financial Not even two years after moving here, we sold our brand new home at a significant just to be able to move five. miles into a seventy year burden at the direction of the Communiry This old and much poorer condition home in I umu of God neighborhood in Catonsville. joyfully following the latest demonstrates how in a fairly brief time, we were capable of to be a preposterous communiry prophetic inclination by doing what wouid otherwise appear
action.

In the same fashion in

other cilies, simiiar covenant communities werp being formed the book Building Christian concurrently along the guidelines presenred in the model depicted in covenant communities by Mr. Steven clark currently leader of the Sword of the spirit to their eager members as community in Ann Arbor, Michigan. These groups were presented of us with children, the only i.f, huu"ns available in a morally bankrupt land. For those a truly safe and loving sacrificls of moving were considered trivial compared with the value of
Christian place to raise our famiiy.

The coordinators

covenant church that was not the "weakn communities in safeguarding Christianiry by describing at iength was presented continuously in kTb doing its job. tn aoiition, ihigllty ideaiistic moral outlook a new recruit in the of God teachings. A sense of belbnging was purposefully created to enfold and found ourselves imm-ersed in gtoup of people happy about loving God community. was so focused on advancing doing His will. what could possibly be wrong with a group which God's Kingdom? In a word, the answer is a lot'

of the Lamb of God further enhanced the exclusive role of

*r

the earth and that most Soon we learned of the continuous atack of dark and evil forces on being ineffective individual Christians were being "neutralized" (a favorite community term for in hghting God's war) by the world, the flesh and the devil. However, all was not lost because organizations, one God led select few to the secret of covenant communities. In these safe could rest away from the worid and be refreshed for battles with the evil one.

It had a covering of grace and directly from its leaders could do nothing *rong. ihey received special prophecies or insights

we were lead

to believe that our grpup was indeed quite special.

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God, but they weren't like the pastor of our old church who never had time for us. Informal picnics, small group dinners and endless teaching sessions allowed us to get to know our new leaders, their wives, their children, and even their quirks and interests like fishing, basebail and lacrosse. Years later, we now look back and find that the "weak" church describ-ed in typically amorphous terms was the Catholic Church of Baltimore! Exampies abounded in community teachings how our weak church was unable or unwiiling to confront the growing forces of evil. Such sermons logically drew us further into the web ot:1he community and gave us the resolve to stick with the program being presented to us since was it for our own good. By drawing us away from our Church, we reduced our parish participation to just the minimum Sunday and holy day requirements. We did not have our children in CCD lC"tt,oti. Sunday school) because our children were receiving "better" religious instruction from the Community school and youth programs.

We were further taught that we had to rid ourselves of the worldly baggage that continued to delay our spiritual progress. A system of order and rules (both ipokJn and unspoken) were presented for our benefit so that an authentic Christian environment could evolve from our shared life' The rules spanned myriad aspects of our lives. Examples included a husband not being permitted to be with his wife in the delivery room to prohibitions of morhers disciplining their sons. Even though I was present at the birth of our first two children prior to movin! down to Baltimore, I stayed outside the door of the delivery room for our youngest daughter. This was despite my resentment of such a stupid mle. We have now found out that some of the worst teachings that we tried so hard to incorporate into our lives were about marriage and raising children- Even though they had no expertise in the field, the leaders of the Lamb of God appear to have only been-conveying the problems in their own marriages as exampies of good husband-wife relationships. foi eiampli, husbands and wives never argue; a woman is always submissive to her husband who ii her spirituai leader; a husband should make all decisions for his wife since this is his way of honoring her; and, the only tuly acceptable place for a woman is in the home.

It may be debated that the Community leaders meant well in attempting to convey what they felt were good practices for Christian families. However, many problems came into our marriage when we tried repeatedly to incorporate into it the unhealthy aspects of the Community moolt of a truly Christian marriage.
this f.ife style were described in very glowing and spiritual terms to be the strengthening of Christian lives, Christian marriages and Christian family life. We were told that through Community both authentic Christian roies of men and women would be reinforced and an appeaiing witness would be made to outsiders as to the power of true Christianity.'
As we eventually discovered, none of these fruits have been born by our adherence to the life
-5-

The fruits

of

its president, Mr. David Nodar. Rather, sryle promoted by the Lamb of God or rhe teachings of individual, interference in our marriage, the fruits we have seen are the effective isolation of the ii"gr.nt tion of our famiiy, confusion from the ever changing new directions received from coi uy Mr. Nodar alone, *a ever increasing community bank account controlled solely by vtr. Nodar and a seiect few of the other Coordinators'

I look back at the incredibie promise of the covenant communities contributing to the renewal First, the of the church, only now am I'beginning to understand the reasons for its failure.
As

up their respective organizations. entire focus of the communities movem.nt *"s inward to build communities competed with iocai tnstead of supporting the neighborhood churches, covenant groups p*irt.s by diawing-r*uy some of the most active and gifted parishioners. Thus, thesedown at iia not rejuvenate ttta p*irtt.s but frequently stood as an.elitist fraternity who looked a covenant community' those who could not get serious about ttreir faittr by entering

reportedly to The Lamb of God in Baltimore esrablished itself as an ecumenical organization work together. In effect, this banner show the weak churches that true Christians can indeed since no organization of ecumenism also was an exceilent means of protection of its leadership from their respective parishes existed which was over them. By isoiating their membership few to take advantage of the under a leadership accountable to no one, the stage was set for the fraitty was manifested in many who in turn would have no one to complain to. Tut, human the organization together' some ugiy ways as a result of the covenant that supposedly held

2.

What Is The Covenant?

we signed when we promised The term covenant comes from the wrinen contract or pledge that The pledge was not to be a decade ago to dedicate our lives to the l2mb of God Community. with the Community, we spent taken lightly. Rather, as candidates for making the covenant personal prayer and months in sessions with our pastoral leaders, special training seminars, reflection for discernment on ihis major step in our spirirual lives'

for the rest of We were making a decision to bind ourselves to a group of fued up Christians to exemplify the our lives. community teachings frequentiy used the analogy of a marriagecan say with all level of commitment expected irom those who took this very serious step: I decisions to certainty that my wife and I were far better prepared in making our individual pre-cana conferences with our covenant ourselves to the Lamb of God community than we were for our marriage to each other.

A major aspect of the teachings on the commitment involved in making the covenant to the
pledge by deciding community ievoived around the totai unacceptabiliry of ever breaking our were to wajk away from our new family. Acceptable reasons or basis for leaving covenant when a ciose friend would never presenied. I can vividty recall the diiappointment we shared with God's plan for his life. choose divorce (breaking his iovenant) as opposed to moving on

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rI I

Despite the ways of modern society, divorce is still not an acceptable option to most Catholics due to the sanctity of marriage as a sacrament. Making the covenant was modeled of these same themes by the Coordinators. For example, the day of our covenant was a aay of great joy' It involved a serious religious ceremony followed Uy Uig parry. All of ou,. ,p"fiJ friends (except for those who were not members of community) were-ttrere for our extraordinary day. We received cards and even some gifts from our friends honoring us for th; faith that we were making. Lastly, our Catholic Church must have beeriproviOi"g is 6f"rri"g, over this day since the iist of dignitaries at our special covenant Oay inciua.d Archdiocesan priests.

after;t

;tg;6;

,;;;r;l

behind.

By taking all of these elements together, we found that we had made a marriage vow to a group of fellow Christians. 'Forevermore, this was our new family. Due to our extJnsive pr.p"itioi from the Coordinators, it cerlainiy appeared to be much better than the families we were leaving

The following is a portion of our pledge that we made that fateful day so long ago:

1. 2.

We agree

to

be

faithful to ou'comminnents

n Communiry and to service.

We agree to respect an^d nrbntit ourselves n the way of life estabtished ,atnong tu, especially as set fonh by our Coordinators.
We agree tu contribute regularty andfaithfully to the financial suppon the Community.

3.

of

el. 5. 6.

agrle tu receive grarefully the pastoral care of those in thc Communiry who have utthoiry over us as hdividuals and groups.

'We

We agree and recognize and honor the special headship Coordinaors over our whole life together.
We agree to be held

of

the

to the Covenant and these Agreemerus and to hold

one another accountable to them.

As can be quickly discerned from these items, 'r.he most important emphasis was clearly placed by the Coordinators when they wrote this pledge upon the submission of covenant members of the Community to their will alone. No provision was mac.e for accommodating our baptismal vows or even the pledge we made prior to our marriage to raise our children as Catholics. Rather, all spiritual authority over our lives was removed frrm the Archbishop of Baltimore and placed into the hands of the Lamb of God Coordinators.

It was clearly beyond our comprehension at the time that we were agreeing !o place our Catholic religion behind us and move forward with the more pr:werfirl faith held solely within the confines of the Community. However, $is is exactly what we did. Further, we lived our lives
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cathoiic church, but for a decade placing the Lamb of God communiry not only ahead of our Christ' we have found now that we aiso placed it ahead of our faith in
Archdiocese of Baltimore or The focus of this report is not to present the past mistakes of the problems stemming from the Lamb individual pastors of parishes in cltonsvilte in dealing with of the hidden of God cornmunity. Rather, it is merely aimed at providing an insight on many relied upon to cease their activities of the Lamb of God and how ihat organization can not be abusive activities.

in their day to A passive hands off approach by the Archdiocese merely means no interference comments from the Chancellory has day operations. It stroutO be understood that the absence of stamp of approval' I can personally been capitalized by the Lamb of God coordinators as a we were convinced that the state that during my family's thirteen years of m-embershiP, its activities' Otherwise, why Archdiocese was a major supportu of tire Lamb of God and would a diocesan priesi be aisigneA full time as a Community Coordinator?

will be presented' In the following chapters, a few of the details of what happened to my family are best understood However, much of itre destructive and cult-like aspects of the community to uncover through when viewed in light of some of the hidden secreis that I have been able of the public sources. Mist remaining members of the Lamb of God are completely unaware i""r, prrr"nted in this report due to the veil of secrecy employed so effectively by the
Coordinators.

properly It is my hope that the reader will consider the information presented herein p who I know well typically to the needs of victims of the l-amb of God. Every former member rules as well as anger bears an incredible burden of guilt for their failure to live up to impossible about what these troubled at the individuals who formulated those rules. By knowing the facts good advice' victims of spiritual abuse endured, good intentioned advice can be replaced by
respond

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t. III.
PURPOSE OF THE LAMB OF GOD
My family's experience has been that a four-fold purpose has evoived for this organization. All activities of the community revolve directly or indirectly around the following missions:

* * x * 1.

Recnrit new members; Raise money; Glorify the leaders; and, Maintain the organization.

Recruiting New Members

The first step typically used by a cult in gaining trust and eventually control over a novitiate is to convince him of his problems or shortcomings. This is followed with the Good News thar your organization has the exciusive righa on the solution to his problem. It appears that Mr. Nodar read of this tactic since he incorporated it in a textbook manner in the Lamb of God. As I recruited members for the Community, I always had to wear a happy face and never talk about people who left the organization. To speak in anything less than glowing terms about the I-amb of God was viewed as slander or even treachery towards its leaders. Just like children of a dysfunctional family, we were ail fine and there was no other place we would rather be.
The presence of awlcward and very embarrassing community secrets, including details on why hundreds of Catholic families have left the organization, was never even hinted at to novitiates. One of the best kept secres of all is the number of Catholic members who have totally abandoned their faith as a result of joining the Iamb of God.

Probably the most confusing fact presented to new members is that the Lamb of God is not a church. Repeatedly, recruits to the organization are deluged with the often repeated misnomer that the Community is not a church in spite of having all of the outward signs of being a church to include: having pastors, mandating tithing to iself, operating a school which includes religion as a core subject, conducting worship services, etc.

Having left the community, I now have discovered that the Lamb of God even files its tax statements as a speciai religious organization. This is another IRS category for being a church and not just a non-profit organization. This is why annual detailed financial statements mandated for non-profit organizations (IRS Form 990) are not available to members because churches are exempt from such reporting requirements.

The various real estate transactions of the community are registered under "Churches" as opposed to normal non-profit organizations. Again, by conducting all paperwork as a church, detailed reporting requirements of where money comes from or goes to are obviated. Lastly, to obtain their special exemption to avoid filing annual detailed financial statements to the IRS and their membership, the Coordinators declared their organization to be a church as seen in the
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of following block copied from page 6 of their Form 1023 Application for Recognition Fr. O'Meara: Exemption on May 24,19'76 ai declared true, correct and complete by
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that the organization confusion from the coordinators of the community declaring repeatedly of the Living water is an ecumenical activity and not a church also ignores the existence No one can explain why Fellowship, the Lamb of God "sponsored" non-denominational church. up' staff and operate a noncommunii funds have been spent over the years to set predicament facing a denominational church. This lonfusion demonstrates the Catch-22 with a conflict between community member. When you openly state that you ale confusd the one iabeled as having a stated goals and actual actions of ihe community, then you ale problem and not the communitY.

(the community as an Entering the Lamb of God, none of these conflicts between form ..ut"rrlui grouping) and fact (the community as a church) are apparent' As a person grows recruit is cultivated spirituaily 1ile.,is iermittea to take additional community teachings), the never Uy training aimed^ at helping him avoid negative thoughts about community and person is conditioned considering that the communiiy could be wrong on anything. Thus, the elimination of critical to ignore oitaits that do not fit "correct" insights on community life. The in avoiding thinking among members is the reason why the Coordinators have been so successful embarrassments over the duplicities inherent in community life.
the critical passiviry The most obvious and visible method to both condition recruits and maintain lectures on the of the iong term members is the repeated topic of many seminars, sermons and brought by the subject oi negativity. Being nelative is a terrible charge or accusation curiosify, speaking Coordinators upon any membir demonstrating: gossip, slander, unhealthy

evil, being unsupportive of leadership, etc.

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-F

This strategy has purposefully inbred a sick sense of self control and self policing that I still -ountering in my life. Despite the supposed spiritual purpose of the have a proLt.m Coordinalors in continually rooting our the worldly sense of negativity brought by members into the Community, the actuai results of such teachings are the extension of the sphere of control of the leaderghip to any locale where trained members are present. It follows that we could ^tei aione discuss, a problem in Community without feeling a strong sense of never. mention, sinfulness or betrayal.
that any.trained member would find it difficult (or in my case impossible) to speak about problems within Community to an ordinary confessor, pastor, therapist, counselor, etc. Discusiion was also biocked by the personal difficulties of the Coordinators with any noncommunity counselor. Ali such professionals were suspect of being excessively worldiy.

It foliows

Again, it must be remembered that the several of the Coordinators-have an incredible disdain for trained psychologists (they can not be trusted) and ordained ministers (they are part of the weak chur.tr). ff," leadership of the Community had a spirituai-only vision (all events can be understood in spiritual terms alone) which leads them to conclude that anything done in God's name will be for the good. Therefore, good intentions by an unqualified Lamb of God pastor will always yield good results in counseling.
found repeatedly the error that good intentions do not necessarily produce good counseling in my own liie both-for receiving pastoral guidance as well as giving direction to those men placed Uy tfre Community in my care. The best example of the efficacy of such a myopic viewpoint on ttt" subject of disdain-for trained counselors by the Coordinators is the case of a Community woman *ho was battered by her alcoholic husband. The "good" counsel given to her by the community leadership *as io return and submit to her husband and God would work through the problems. wtritJt look at such advice today as being incredibly naive if not totally in error, t can say with all certainty that a few years ago I wouid have agreed with such an approach.

These examples are provided merely as a means to show the corporate disdain for feelings and emotions thit pewaded the entire Communiry as we knew it. Anyone that we knew in the group wouid agree that "feelings" were deemed categorically wrong as opposed to being inherently part of a perion. Under such a structure, all feelings were suppressed or denied. After years of such deprivation, we are thrilled with the discovery of a spectrum extending from proper anger and resentment to true excitement and joy.

2.

Fund Raising

Fund raising by numerous means is a continual aspect of communify life. Teachings on the sinfuiness oi f"iting to tithe at leasr ten percent of one's gross income to the Lamb of God are followed by glowing stories on the benefits of tithing even when you are in debt.

Mindful of community teachings thar ro be spirituai, one never does just the minimum especially
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keep our total giving when it comes to money, my wife and I ran up our second mortgage to with our children's tuition, retreats, trips, above eleven percent of our income. When combined total payments to the Lamb special colleciions, spiritual conferences, religious Lapes' etc., our of God were almost $9,000 Per Year.

insight of The target of our family's directed charity occasiona.lly was the result of a spiritual to the IRS Mr. Nodar, the communiry'r Senior Cooidinator and corporate president according center in Catonsvilleand land records. nar. xodar once had a vision of a need for a spirituai Special collections were repeatedly taken up for this latest vision' insight' Eventually, that vision was eclipsed in importance-by.yet another new Community the activiry o, t"rt. Hbwever, the money collected fol ir.t actuaiization further expanded kitchen for Mr' .ornlurrity's abilities to accomplish othlr spirituat activities like buying a new another Nodar's wife, sending Mr. lttaar on a trip to Europe, buying new windows for Coordinator's home, etc. in a special account There was no chance to return any of this money since it was not deposited Treasurer. In fact, I am according to Fr. O'Meara, anothlr Coordinator and the Community its members due to not awari of any time where the Lamb of God has repaid any money to (e.g., the Catonsville spiritual center, either the deceptive fund raising efforts of its leadership ,,ecumenical" outreach activitiei which inciuded sening up a non-denominational church, etc.) etc' due to or as a result of injuring members (e.g., paying for therapy, marriage counseling, the adverse effects of Communiry teachings.)
its real estate holdings and otheiassets valued in excess of $2 million, the annual Again, the success of interest alone constitutes operating i.urnu" that any church would envy. methods is only Community efforts in raising *oi.y through questionable if not unscnrpulous matched by their tenacity in keeping it.

.*rur"r. win

Abiliry to repay funds obtained through deceptive practices is not one of the Community's

3.

Glorifying Leaders

Glorifying the Community leaders is a job that both the Coordinators and many die-hard by God is members take very seriously. The Coordinators' claim that they are anointed out of disgust over the supported oniy by members who have not Stopped coming to meetings of the leadersetitist and judgmintal attitude exempiified by both the actions and the lifestyles

of the probably the most dangerous aspect of their abusive control over individual members the hand of God Lamb of God. Mr. Nodar has declared repeatediy that he has the power to see upon resting on an individuat. The only people that Mr. Nodar can "see" God's hand resting .r, ,ti-g.ly those people who totally agree that he is anointed. To a young Christian ever in desiring io huu. , .ior.i walk with Jesus, the message is subliminally conveyed: "Believe
-12-

would fike to srrongly highlight that the self-proclaimed anointing of the coordinators is

Mr. Nodar's anointing and you too will

way."

have God's presence upon you

in a more powerful

4.

Maintaining The Organization

Another major tenet of community teachings is that if there is an anointing of God, then there must be some miracuious manifestations of His power. The presence of God can only be where His power is strongiy manifested; therefore, if you do not see God's power in your church or life, then God probably is not there.

Mr. Nodar, an allegeil international leader of covenant communities,

has been quite instrumental

in pointing out to the world how miraculous events have followed God's presence in the Lamb -God Community. Unfortunately, some of those miracles appear to have not redly required of the assistance of the Almighty. For example, the Lamb of God purchased a farm in Timonium in 1977. The miraculous aspect of the properry acquisition was that the bank @quitable Trust) shouid ever give a mortgage to the very young, small and fledgiing organization of hungry-for-the-Lord Christians. In reality, the bank gave the community a mortgage because Mr. Nodar's mother co'signed the note! (This is recorded at the Towson Land Record Office in Folio 5786 Liber 903.) When one views the listed property holdings of Mrs. Mary Nodar, the actions of the mortgage officer do not at all appear to have been heavenly directed.
Another miracle claimed by Mr. Nodar is that the mortgage was paid off to the bank so quickly. 'It didn't take thirty; twenty-five or even twenty years. Rather, the mortgage was paid off in less than three years" is how this other fable of God's blessings to the community is presented. In actuality, the mortgage had only a three year term. Thus, the so called miracle appears again to be more the fruits of man's work (Mr. Nodar's fund raising expertise) than divine intenrention. It should be noted that Mr. Nodar had a very sfrong incentive to get the mortgage paid off because of his mother's secret co-signing status.

13-

W.

CONTROL OF MEMBERS
as

Three areas of abusive control exercised by the community leaders over their flock are follows:

* * * 1.

Control of minds, Control of information, and Control of behavior.

Mind Control

Mind control sounds like such a horrible accusation against supposedly "religious" leaders. However, this is exactly the term used by Father LeBar in his book "Cuhs, Sects and the New Age, which lists the I-amU of God Community by name. Father LeBar's book bears not only an lmprimatur and Nihil obstat, but it aiso has introductions written by cardinal o'connor and Cardinal Krol. The following summary of major objections to the basic teachings of the
Coordinators of the Lamb of God and other similar covenant communities is from pages 128 and 129 of that text: "Briefly, members are required n be too docile. Thq are indoctinaed rc accept several key ideas which are at variance with taditional Chrisdan anirud.es:

I)

There is foisted upon them a pessimistic world view variance with Chrisrian hoPe.
They are persuaded edom and resp oruibtliry. fre

thu is complerely

2)

rc accbpt on underttaluing of the lwrnan person, his

3) 4)

There ts a demandfor toral submission of the individual to a system which is rnt in harmorry with the Gospel, one which calls for dehunanizing blind obedience.

Members are subjected to a manipulative control envirortnent aimed rc manage and' control them.

of information

and

S)

Thq are subjected to a lifestyle which has a demeaning antrude toward

women and marriage."

Mind control is the deliberate use of specific methods and practices to achieve a bypassing of one of a person's most valuable God-given gifs, a free will. Regardless of a layman's opinion on this ,nltt.t, the Lamb of God has provided a textbook example of the same procedures used by Moonies and other destructive cults. Before dismissing these statements as sensationalism oi mud-slinging, one should consult experts such as Fr. LeBar as well as the pastors, therapists and psychologists rreating the victims of the Lamb of God and other similar covenant
-14-

communities. Their professional judgements on the source of their patients' problems frequently is the deliberate mind control ptuCd.., exercised by the leaders of the Lamb of God Community.
One should also consult the professional support groups that have been formed specifically to aid individuals hurt by expozure to tactics from groups like the lamb of God. These include:

" * *

Cuit Awareness Network (410) 256-448a ftocal] (312) 267 -7777 [national]

Cov-Anon (908) 647-2340

Ir'

Free Again in Christ (219) 287-6114

with the ,t Each of these organizations assist both individuals and small groups in coping "rr", environment. Former community inherent when one exits a manipulative pseudo-religious friends, members are in serious need of counseling for such simple actions as making new one's self worth and renewing one's adjusting to a world previously despised, rediscovering relationships to your famiiy, your Catholic Church, etc' The only reason why one would so radically yieid his or her will to another is because it community with our happens without oneis knowledge or permission. My family entered the op"n and the approval and encouragement of our Cathoiic Church. But what has happened "y", and many others was a complete surprise. to us

It must be remembered that the community recruits among people already desiring

a closer walk participation. With with God than they believe ro be achievable through their individual church this hunger in ttreir hearts, their first community instnrctions lay a possibly fatal foundation (from a ipiritual sense) thar ali that the person knows about God and godliness is probably wrong. Further, the Coordinators are continually presented as God's anointed and they will lead you along l{is path for a Chosen Few'

The Coordinators capitalize on the inirial excitement of being in an elite group of God's front anny to numb one's irirical thought processes so that information from them alone is uncritically received; not first analyzed or thoughtfully considered. This practice of puning aside the normal process of evaluating all information before one acts on it is a crucial step in drawing a Person ^fu.ttr.. and further into a web of controi while simultaneously discounting or dismissing advice from former pastors, friends and family members.

A person's old friendships and sources ofadvice are discarded so readily because they are no longer needed. By buying into a covenant with other fired-up believers, one is immediateiy ruppti.o with new true friends, family and pastors. Further, allegiance and conformance is srengthened not through the norms of their former life, but by members wanting to be accepted by their new "family".

-15-

Thus, old ideas as to what is acceptable and normal fall away. This is replaced with a new frame of references being totally centered on the teachings and wisdom of the Coordinators. If they say it, then it must be all right!

2.

Information Control

Few community members are even aware that hJp, such as recovery or support groups, etc., is available to victims of destructive cults like the Lamb of God. Rather, all information about agencies, therapists, pastors and psvchologists who specialize in such work is not only kept a ,J.r"t since suih knowledge might "hurt" individual members, but has also occasionally been pubiicty denigrated bi the Loordinators. Fr. O'Meara can be heard on a tape of one of the most i"..nt series-of initiltion talks explaining why Community members have no need for any "outside" counseiing services.
To illustrate the extent of conuol of information received by dedicated members, please consider the following four episodes in community life. These historic events in communiry life should be reviewed in lighrof what a normal person would consider as acceptable, proper or correct. I think that each shows how a die-hard communiry follower who witnessed or experienced the events is not thinking at all by keeping the family secrets quiet. Rather, they are merely preserving the veii of r..t..y encompassing so many victims of the callous and profitable activities of the community leadership. One would have an especially difficult time in finding a dedicated member knowiedgeable of some details of any of these incidents to evenly slightly admit that the community leadership might have done anything wrong.
Example #1. Self-proclaimed "prophet" Bob Jones was brought to the communify by Mi. Nodar to tlach ar the Baltimore Convention Center and pray over Lamb ol Goa children at the community school. Mr. Jones' use of his ministry to take sexual liberties with ma.rried women in his church is documented in his own confession. (See Attachment #1) No parents in the community were ever advised of the possibiiity of Mr. Jones having hurt their children. Mr. Jones can be charactiraed as a rather sick individual whose biography includes a history of

alcoholism and mental illness at both military and civiiian institutions. Mr. Nodar has never revealed any detaiis of Mr. Jones' life or actions to community members except for his personal conviction of Mr. Jones being a mystic. treatment

for

Example #2. Self-proclaimed Bishop Lan-y Lea was brought to the Baltimore Convention Center by Mr. Nodar to teach community members how to pray correctly. One of his principle tenets is to have more effective prayer by properly directing or aiming your prayers. Thus, one has to face the direction in wtriitr the prayers have to go to enable them to hit the targeted petition or problem. If your pravers concern an item, person or issue to the west of your iocation, then you must face the west. Formulas founded on the Lord's Prayer
-16-

were also explained to be used in ali of a Christian's prayers if one was to be an effective prayer warrior and not just wasting one's time. Many communiry members reported profound periods of confusion in their prayer life especiaily at Sunday Mass as a direct result of Bishop Lea's teachings. Beyond the probiem of his theology, Bishop Lea was subsequently exposed by the media as being a highly succesiful con-artist. (See Attachment #2) He recently ended a seifimpoled sabbatical to again return to his highly profitable lecture circuit and telivision ministry. Again, no steps have ever been taken by the Coordinators to retract or counter the teachings of Bishop Lea let alone inform the communiry of the secret aspects of his very profitable ministry' Example #3. As a favor to his father (Coordinator of another east coast covenant community), Mr. Joseph Cuticelli recently released from a state penitentiary (See Attachment #3) was hired as a youth minister by Mr. Nodar. He was invoived in leading youth worship services and providing instructions and talks on godiy living for teenagers. His two year visit to the Lamb of God Communiry appqars to hive been quite profitable for Mr. Cuticelli for he is reported to have successfully embezzied over $80,000 from one community family and unknown amounts from various other members. He also introduced some Community teenagers to drinking and had several of them assist him in delivering a stolen car to a buyer. To avoid embarrassment to Mr. Nodar, no charges were filed and alt details of Mr. Cuticelli's activities have been kept secret from community membership. Example #4. Mr. Paul Cain is another prophet brought to the communiry by Mr' Nodar to continue to show the presence of God's power today irmong His people. Mr. Cain has a phenomenal history of association with bizarre reiigious movements. His piophecies include the coming overthrowal of civil authorities in this nation by theocratic forces; the ruting of this nation by nveive Chosen men; and, the ioming of twenry-four men who will have the power to forgive sins. The latter prophecy is not to be compared with the rite of penance in the CathoLic Church; rather, Mr. Cain describes in quite blasphemous terms the literal ability of these men having the power to forgive sins. Mr. Nodar has never made known any of these exceedingly enoneous teachings of Mr. Cain to communiry members. Rather, Mr. Nodar has focused on Mr. Cain's success at predicting an earthquake within a few days of its occurrence.

Obviously, a lot of people have been adversely affected by the activities of these four men. How then is it possible that the Coordinators of the Lamb of God have not been held accountable for their .xposure of community members to criminals, sexual philanderers and teachers of blasphemoui doctrines? Even more incredible is how have the Coordinators been capable of suppressing any discussion about these events or their effects upon community members? In a word, it is possible through CONTROL, and the Coordinators continue to exercise a very unhealthy level of control over their followers.

-t7-

3.

Behavior Control

obviously, an incredible level of control must be in effect to cause so many people to behave possible, one as if pasthistakes of the Coordinators never happened. To understand how this is requirement for total must^examine the exclusive message taught by the Coordinators and their support of their programs.

In the Lamb of God, the absoiute control exercised by the Coordinators is excused as merely the replication of non-ordained elders being raised up as in the Early Church. Unforrunately, no on. can tell the current leaders who is truly being raised up as a non-ordained leader. Such individuals are therdfore not accountable to anyone. (This premise is reinforced by the Coordinators dispensing of existence in communiry of anyone who disagrees with them-)
Exampies abound on this last point. When Fr. O'Meara did not receive a vote of confidence from residual community members (several hundred people have left in !!t past year), he dropped the use of his title as being a Coordinator. However, nothing in his duties changed within the communiry. Even though he is no longer a Coordinator, he still functions in all of his previous amorphous and always unspecified roles. Aut, Fr. O'Meara continues to be the besiexample to rernaining community members hoping for true reforms that no possible control voted can ever be exercised by members over the Coordinators even when they are supposedly out of office. Another major reason why no one can possibly speak out against the Coordinators' past mistakes is due to th; leverage maintained by the leaders through the pastoral information system. In the past, everyone in Jommunity was under pastoral headship in the form of another community member selected and trained by the Coordinators. This pastor (which included myself for several years) kept track of sini and failings mentioned during weekly meetings by the small group for whom he was resPonsible.

This information was passed up to ever higher ievels within the community to keep the Coordinators informed. It was understood that this enabled them to better monitor individual member shortcomings as well as progress in their spirituat advancement. These pastoral notes have neither been fJrgotten nor destroyed. Thus, anyone leaving or speaking out against the
Coordinators can be readity dismissed by community ieaders due to the well known sins and failings of the dissidents.

Thus, one's options are tairiy limited about airing complaints about community leaders. The rank and file of the communiry recognize that past efforts of the Coordinators to put a member's departure "in perspective" with his or her short comings as a Christian, husband, provider, etc. can be repeated. It follows that one can clearly reco-qnize how infinitely preferable it is to depart from rhe Lamb of God quietly rhan to have Coordinators explain to your neighbors the true basis of your problems with community life style.

18-

An example of the types of information known by the Coordinators and their past misuses of it may be helpful in illustrating this point. Several years ago, I was contacted by a Coordinator because of a young technician I had hired at my firm. The young Person was a member of Community and I was informed on specific items about the technician's problems with personal finances. Besides having a credit history problem, the person also owed money to several people in Community. I have no idea to this day why I was told such private information or what I was to do with it. However, as I learned throughout my years in the lamb of God Community, there is no such thing as an invasion of privacy.

I am aware today that the Coordinators used to receive quarterly rePorts on the amounts of tithe money given by each member under their pastonl care- With this data, the respective Coordinator could routinely check up on their charges and provide early warning of a member beginning to have problems with giving alt of his tithes to the Community
These examples have been limited to the misuse of financial data by the Coordinators. By discussing this topic in private with past members of the Community, f,ilY more areas of routine invasion of privacy of the individual can be established while the identiry of the victim is safeguarded.

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v.COMMUNITYREALESTATETRAI.{SACTIONS
No one can explain where all of the Lamb of God money has gone. In fact, no one even knows where some of it came from.

The following is a listing of Communiry wheeLing and dealing in real estate' None of this information has ever been revealed or published for communiry members. Rather, it was obtained strictly by a courthouse records check-

It is possible that the Lamb of God has other land holdings. The following lists only those
Inc." transictions recorded in Baltimore County and Baltimore City under "the Lamb of God, location date Purchased Purchase Price
date

sold

price
89

sale

p{rg!
I,740,000

l. 2.

i 1506 Jennifer
518 St^mford

Rd

Artg 77 Sep 80
SeP 83 SeP 89

260,000 90,000 82,500 214,000 77,OOO

Iun

2.000,000

Rd Ave Rd

N/A
Nov
86

3. 513 Murdock Rd.

98,000
unclear

15,500

4. 5.

1815 Woodside

N/A
MaY

119 Mallow HiU

Dec 88

92

unclear

1.

Miraculous Farm

ways. The property at Jennifer Road was an old farm used by the Community in a variety of and a series of ffre farge central house was used as a residence for Mr. Nodar, his family servants. These were young members of the community wanting a closer experience with a care, Christian family. As part oflneir rent, they were required to assist the Nodars with child househoid chores, etc.

other buildings on the property were used for residences of men's and women's households as well as storage of communify sound equipment, food cooperative and other miscellaneous activities. Thi large farm was also used seviral times a year as a picnic area, retreat center and central location for both community business meetings and their endless teachings.
yet their Another item of community dupticity is their position of firm adherence to all laws Baltimore County zoning open ordinance violation, fro*-uarious uses oi the Jennifer estate. unrelated codes restrict residential properties from being used for housing more than three maintained persons. Beyond three unrllated persons, one has a boarding house. The community defiance of both ?o1. yr-, several men's and women's households at the property in complete neighborhood compiaints and even unresolved lawsuits.

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As previously mentioned, the purchase of the property is a cornerstone of the fabled blessings of God which follow Mr. Nodar. President Nodar's greatest accomplishment to date was the $1.8 million unraxabie profit from the sale of the Jennifer Estate to Capital Homes Maryland, lnc. as detailed in Liber 5786 Folio 903 of the Baltimore County Land Records Office. The events sunounding the uses of this miraculous farm could filIvolumes due to its sheer size, the number of years it was owned by the Lamb of God, the incredible profit derived from its sale and the mysteries sunounding its operation. After all of these years, it has never becn pubiished in a Community financiai statement as to its operating revenues and expenses. Several dozen people rented apartments and houses at the estate. How much money was paid in rent by these families and individuals over the trvelve years it was owned by the Lamb of God? Who besides the Nodar family lived there rent free? Were IRS Form 1099's issued in accordance with Federal tax laws on the benefits derived from free housing?

2.

Presidential Mansion

Mr. Nodar's present residence on Stamford Road in Catonsville was purchased by "the Lamb of God, Inc. and its successors" according to the deed registered in Liber 3960 Folio 796 in Baltimore City. An 11 3l4Vo mortgage of $45,000 was obtained from Carrolton Bank of Baltimore by Mr. Nodar as President of the lamb of God, Inc. This mortgage was paid off in
August 1983.

Again, the Community has never pubiished a detailed financial statement listing the early pay off of the mortgage. More importantly, it has never been revealed where the money came from to pay off the mortgage so quickiy.
Numerous improvements have been provided to this house, presumably all at the Community's expense. (Again, the veil of secrecy precludes any member from knowing how much has been spent in keeping the Communify's president and his family comfortable.) Many of the improvements *iU never show up on any set of book since they were provided gratis to honor the president and his wife. Examples of such offerings include renovation of rooms, asbestos abatement work, and even free furniture and furnishings. Since the supply of such love offerings have been so plentiful, the Nodars have even benefited financially by the resale of some items.

Mr. Nodar and hii family

scope Communiry sponsored improvements for the presidential mansion is not known.

continue

to live at this house. The extent or

of

future

3.

Dictator's Residence

The Murdock Road property was a home purchased by the Lamb of God to supPort the college evangelism program of the Sword of the Spirit (SOS). SOS is a very controversial group in Ann

-2r-

['
Arbor, Michigan headed by Mr. Steven Clark. (For details on the dangers to Catholics by the SOS, the reader is encouraged to review the pastoral letter concerning SOS reprinted in Fr. LeBar's book by Johannes Cardinal Witlebrands, President of Secretariat for Christian Uniry.;
Various community young people resided in the Murdock Road house while attending colleges in Towson. After living in yet another illegal community boarding house, some of these young peopie now recount vividty the dictatorial powers exercised over their lives by the resident SOS
leader.

When the SOS no longer needed the home, it was sold again for a significant profit. No records have ever been published by the Lamb of God as to the profitabiliry of the home, the rent collected from local itudents, or the salary paid to the SOS leader for his services.

4.

Christian School

The property on Woodside Rd. is a former Baltimore County elementary school acquired as the latesi in-a series of four locations for the Lamb of God School. Letters from parents about the Anti-Catholic program of the community's supposedly ecumenical curriculum have been forwarded to the Archdiocese in the past. course taught throughout the entire eight year curricuium along with Mathematics, Science and English is entitled Bible. The course is taught from a series of programmed learning texts in which a basic scriptural principle or topic in the history of God's people is presented commensurate with the grade level.

A major

Scriptural study and memorization is heavily stressed but the verses are all from the King James Veriion of the Bible. The text is prepared by Alpha-Omega Publications and it contains numerous elements quite critical of both the Catholic Church and its history. In defense of the teachers at the school, some anti-Cathoiic chapters are skipped since it is the expressed pu{pose of the faculty to not be in conflict with any church. This logic follows that since one has to avoid any material that could be "disagreeable" to a particular community member's faith, then the only "good" material is that which is devoid of all denominational siants.

Through the combined effects of both the omission of Cathoiic truths and the purposeful inclusibn of an anti-Catholic slant on presented materials, the children are clearly guided along a path that hints strongly that there is something wrong with the faith of their parents. At home, we speak of Lent. At the school, the children are encouraged to commemorate "The Fot"ty Days-". At home, we talk about a particular Saint and the Saint's feast day. At the school, the chiidren are taught about "Christian Heroes". (Note: The acceptable heroes are usually limited to those mentioned specifically in the old or new testament, a few saints and some members of
Community!)

The iisr of dichotomies-between teachings in the school and our family's Catholic faith goes
1.,

beyond mere use of terms. Since our children are studying "religion" at school, the requirement to send them to CCD is obviated. have been unable to find this point in any published teachings or talks of the community. However, it is clearly in the memory of numerous parents and reinforced by the example of the Coordinators in that none of them send their children to CCD except in preparation to receive a specific sacrament.

Another item which I have discovered only after having removed my children from the school wai the inclusion of non-denominational materials from Mr. Bill Gothard's INSTITUTE OF BASIC YOUTH COI.{FLICTS, INC. The INSTITUTE provides seminars around the country in its Bible-only basis of Christianity. While my wife and I were encouraged repeatedly to take these seminars by the principal and headmaster of the school, we declined because of the AntiCatholic slant of the'material. I define Anti-Catholic slant as being the absence of baiance of scripn"rre without the Magisterium of the Catholic Church and the teaching position of the bishop over his diocese. In spite of my rejection of the non-denominational religion taught by the INSTITUTE, the Coordinators appear to have known best and quietly included such materials in the school's curriculum for the "benef,lt" of my children. Without repeating the past complaints of former Community members about the I-amb of God School, I would like to reiterate that the indoctrination of children from primariiy docile Catholic families with a religion based solely on non-denominationalism is probably the biggest religious crime committed by the community leadership.

5.

Another Benefit to Leaders

The house on Mallow Hill Road was acquired solely as the residence of Mr. Lessans. He is the Coordinator in charge of the community sponsored non-denominational church. As a benefit of his position, the December 1988 deed listed the new owner as "The I-amb of God and their personal representative, Mr. Fred Lessans". A 30 year 10% mortgage was obtained from Maryland National Bank for $55,000. The mortgage listed Mr. Lessans as "Director, Lamb of God".

No records are available as to the amount of Community improvements for the reside4ce. Asking for such details is usually answered that members only need to see their summary financial report. This terse report collectively lists Communiry expenditures under very broad terms and is of rro value in assessing the extent of personal gain obtained in the life styles of Community leaders as a result of their positions.
On May 4, 1992, Fr. O'Meara acting as Vice President, Secretary and Treasurer conveyed title of the house to Mr. Lessans. The deed is not clear in ttrat it grants title of the house to Mr. Lessans who "paid $28,208.30 plus half of the existing mortgage which is $27,395.85 [to the Lamb of God, Inc.l" Who paid the rest of the mortgage? In light of this critical ambiguity, this terrific deal was again conveyed without any announcement to community membership. Again, the veil of secrecy exercised by the Coordinators for 'spiritud" reasons obviously was -23-

needed to keep community members

from possibly getting the wrong idea that its leaders were

benefitting from their positions.

-24-

\rI.

WHEN ARE REFORMS REALLY REFOR}IS?

has surely informed the Archdiocese of Baltimore that all of the problems of the Community have been resolved as a result of a series of discussion groups. I state categorically that few of the problems of the Lamb of God Communiry have been resolved and that most are not even yet known.

Mr. Nodar

The recently completed reforms of the Lamb of God based upon a series of dialogues were neither reforms nor dialogues. In effect, the so-called recent reforms were in actuality: of the past cult-like aspects of community life which caused so many of the problems which the reforms were supposed to address;
a restatement

1.

of the final authority over Community activities remaining in the hands of the same five Coordinators who have held this position for the past two decades; and,
an avoidance of addressing the issue

2.

3. 1.

a purposeful action by the Coordinators

to eliminate all opposition to their

point of view.

Restatement of Problem

Instead of encouraging a more open anirude or acceptabilify for community members to attend counseling or pastoring from external (i.e., non-Iamb of God) resources, ttre opposite strategy comprised the reform. Thus, community members can only receive acceptable marital, parenting or psychological assistance from acceptable sources which are limited to either unqualified community members or CHRISTIAN COUNSELORS, an organization made up of

communiry members.

CHRISTIAN COUNSELORS has been of questionable benefit in my opinion to numerous Community members in the past for three reasons. First, the good advice or pastoral guidance given to an individual was often contrary to communiry teachings. By advising a community
member to disregard a teaching from a Coordinator, the counseled member was placed into even a higher state of internal tension or conflict. Second, there is always an underlying fear that the shared personal problem would be further shared with community leaders due to the counselor's' positions in the community pastoral leadership system. Third, the Coordinators know which members are going to counseling at CHRISTIAN COUNSELORS. This is quite important due to the banner of fear over every Community member. Fear alone makes it quite improbable that one would ever go to a counselor to discuss problems stemming from the actions of the

counselor's Coordinator.

For these reasons, a community member seeking help is left with two very poor options: go to an untrained but well intentioned member of the community or go to a trained counsellor whose
-25-

r
integriry in protecting secrets is suspect. To the community member whose problem invoived ,orl fi..t of tne Lamb of God itself, the alternative is clear -- Be quiet and say nothing to anyone about the probiem. Thus, the veil of secrecy continues to extend into the minds of diehard followers of the Coordinators even at the expense of the mental well being of themselves, their wives and children as well. Again and again, the Lamb of God is a paradox to many outsiders faiiing to understand how can suih controfpossibly be exerted over people who appear to be so nice. The control is possibie only because of the:a sick sense of allegiance that this otherwise normal group of people have towards their leaders. This allegiance and conformance comes through members wanting to continue to be accepted by their family. Further, I have found that the longer a member resides in the Lamb of God family, the greater the reluctance will be to ever consider leaving.

2.

Avoiding the Final Authority ksue

In my memory, five men have always

been the final authority on all decisions involving the Lamb of God. These include: President David Nodar, Mr. Fred Lessans, Fr. Joseph O'Meara, Mr. phii Buck and Mr. Randy Appel. The history of the Community has inciuded a series of new faces to either supplement these top five by providing the Community specific guidance and expertise in a given area (e.g., finances, school administration, etc.) or training to become a Coordinator. In every case, the person advanced in position within the Community until a conflict arose between the person and the opinions or position of the top fi've.

Four men had the title of Coordinator-In-Training. Not only are all four out of power, but three are now out of the Community. Each of the three men who have left remain excellent sources of fust-hand information on the inner workings of the top eommand of the Community. The best knowledge that I have concerning the circumstances surrounding one of their departures is that of Mr. Ed Pesce. I qualify as an eye witness on this Communify secret since I was the person informing Mr. Pesce that he had been fued by the top five.

in charge of a district of the Community comprised of almost 200 members. He was in effect the primary pastor in charge of their well being. As such, our primary contract with the leadership in the Communiry was through our District Coordinator and our district was called the Ed Pesce District. Besides meeting weekly with the various pastoral leaders of his district, Mr. Pesce also lead the monthiy District Prayer Meeting. These subgatherings of the Community were held in a variety of rented church halls and meeting rooms.

Mr.

Pesce was the Coordinator

In September, 199i, I was the Pesce District Servant responsible for contracting for the hall, .rr*ging for men to set up chairs, etc. in support of our District Gathering. Ten days prior to a Districl Gathering, I was called by Fr. O'Meara informing me that the upcoming Pesce District event had bien cancelled. He called.'so that I could in turn cancel the reservation for the cafeteria of Mt. St. Joseph's High School in time to avoid a penaity fee.

-26-

in the week happened by chance to telephone Mr. Pesce on an unrelated matter.. I casually mentioned that I had cancelled the reservation for the cafeteria for his upcoming District Gathering and inquired why the prayer meeting had been cancelled. Mr. Pesce was stunned that I had cancelled the reservation. I then explained that I had only done it in direct response to Fr. O'Meara's instructions. A prolonged silence followed from the other end of the line. Mr. Pesce quickly excused himself as I sat astonished that a Coordinator would not know that his District Gathering had been canceiled. Things became clearer on the following Sunday when Mr. Nodar informed all of us at a meeting of the entire Communify that Mr. Pesce had decided to step down as a Coordinator for personal reasons.

I canceiled the reservation

and later

have no idea how commonplace are the lies of Mr. Nodar. This was a clear case of the facts being quite different from the account reported by Mr. Nodar to the Community. Some months Iater, iobtained a copy of a letter from Mr. Pesce to the other Coordinators on the significance of the findings of a Dr. King of Ann Arbor. (See Attachment #4) Dr. King had concluded that

incidents of emotionally disturbed people in the nation's largest Covenant Community was as a result of their experience in the organization. Thus, it appears that discussing and disseminating information on the mental heaith of Community members was not as imporunt as keeping such information quiet.

the excessive number

of

The major mistake made by Mr. Pesce was that top five Coordinators neither believe in the opinioni of psychologisS nor that any benefit can be derived from psychoiogy. By ascribing any value toa-psychologist's opinion suggesting that Community life was not the best style of [6 for Christians, he had committed the sin of negativity. Since such sinfulness would undermine the positions of the other Coordinators, Mr. Pesce had to go. All this demonstrates that the names bf aO,risory committees and shared pastoral authority come and go, but the last word on all decisions remains with the top five alone-

have now established as a results of obtaining the Articles of Incoqporation of the Lamb of God (See Attachment #5) from the IRS that the Coordinators appear to have pianned to remain in command of the Community for a long time. After an initial election of a bard of Trustees by

the covenant members of Communiry, no further elections were ever required according to the wording of Article III.

This same articie appears to make the recent elections of the Pastoral Council of the Community null and void since voting is supposed to be restricted to covenant members alone as follows:

Anicle IV To be eligtble to vote a elections, an individual must be a covenant member of the LA-lt4B OF GOD. A covenant member is a percon who has made a pubtic commitmenr to live a tife of the communiry of the I/4MB OF GOD, arul who has thereafier been accepred as a clvenant member in the I'AMB OF GOD.

-27-

To be eligible to be eleued to ffice, an individual must be a covenant member of rhe LAMB OF GOD, as defined above'

It is now understandable why the various documents obtained from the IRS are so conhdential in the eyes of the Community Coordinators. Not only would their various "elections" be changed by their own Articles of Incorporation, but so would their funding sources.
of the IRS Form 1023 in Attachment #5, it states that there are no membership fees or duJr of any kind. I think it would be quite difficult for the Coordinators to explain the difference to the IRS between the form of their stated policy and the fact of their teachings on the duty of tithing to the Community alone.
Orr page 4

3.

Etimination of All OPPosition

Currently, maximizing isolation and separatism of the Lamb of God membership from external stabilizing influences is the highest prioriry of the leadership. This is being carried out through a variety of active measures which inciude: 1) shunning of former members, 2) ciaims of persecution, and 3) forcing out members who wiil not acknowledge their anointing or express
dissenting opinions.

one of the biggest obstacles faced by a member in turmoil over the problems of community is ftotn his family (i.e., fellow members of the Lamb of God). Most members live walking "*"y in one neighborhood of Wesi Baltimore. Many work together at the same comPanies or are in the same carpools. Their chiidren go to the same schools. Worst of all, most members attend one of three local Catholic Churches.
When a former member walls out his front door, he inevitably meets up with the community "family" he abandoned everywhere he goes. How do family (Lamb of God) members behave towards a "former" family member? The answer is that people generally behave the same way they would to unacceptabie sinrations in their own real family. Examples of comparable stimuli for this fype of behavior might inciude reactions in one's family to a teenage pregnancy, a Catholic iouple's divorce, or possibly a man abandoning his older wife for a newer model. The specif,rc actions of loyal community members might be to avoid eye contact with the former 1n.rb.t; look the other way in church during the kiss of peace at Sunday Mass; stop getring just together for anniversaries; forget about the other person's birthday; and, in extreme cases, pretend that the other person no longer exists-'

This is the reality in our Catonsville neighborhood due mostiy to the system created by the Coordinators to keep people together. Fear of being ostracized is a strong form of adhesive. The response to this fear ii ofren that peopie not only leave community, but they also move from the state of Maryland.

-28-

For those of us who do not move, it is especially difficutt to remain committed members of the parishes here in West Baltimore. I can state categoricalty that trying to pray at Mass after ilaving attended all of the for-profit Community teachings on prayer is a very difficult usk. When-you have the smiiing community teacher of that session on prayer in the pew in front of you, the task becomes imPossible.

The theme of persecution is spoken repeatedly by community members with pride. Thus, compiaints voiiea to the Archbishop or articles critical of covenant communities published in Catholic and other Christian magazines are translated in the mind of a true follower of Mr. Nodar into yet another spiritual merit badge for the Lamb of God.

The arricles in the national Catholic newspapers this summer critical of the Covenant Communities movement have been a source of terror to Catholic families having a loved one controlied by the Lamb of God. Mailing clippings about the excesses and problems of communities has indeed had one effect in that the Coordinators have had to change tactics to continue to control their flock. This is the deliberate elimination of both vocal opposition to the
absolute authority and anyone else who dares to challenge the anointing of the Coordinators. please note in Attachment #6, the form letter sent by the four ruling Coordinators to Mr. Ed pesce, and also to an unknown additional number of other members. They are each informed that they may not renew their membership for unspecified crimes or shortcomings. It is assumed that the these letters were mailed to members the Coordinators have spiritually discerned as no longer supportive of their way of life.

In Attachm ent #7 is presented another form letter submitted by the ruling Coordinators to Mrscarmela Swartz reptying to her demand to list the crimes she had committed to merit receipt of the same letter as Mr.-pesce. Again, no specifics are provided. Mrs. Swartz refuses to acknowledge the Coordinators as being anointed. Thus, the problem of community members complainin-g to the Archdiocese is being resolved by the Coordinators terminating the membership of anyone who has complained.
The active measures of shunning former members and of dismissal of dissenting members lead only in one direction -- greater control over the lives and minds of remrining members. The qu.rtion this raises is not "Wiil the control eventually lead to another Jonestown massacre?" but 'lwhat good can possibly come from such a sick environment?"

-29-

, '.1.:i.i

ffi i$|

VII. LTVING IN TIIE PROBLEM

what they assumed was a There is no question that help is needed to assist people living under disband and to stop hurting one good environment. Howeuei, one simply can not teil people to Inother. There have been strong psychological and spiriruai backlashes for people who have group of the Lamb of God exited covenant communities without professional help. The cult-like about careers, dating, marriage, has been suppiying instant friendships, ready-made decisions ieaders. Leaving means automatic .t the price of submission to its ,,,.rning of iifl, disillusionment, guiit, confusion, loneliness, isolation from convJnient truth, depression, spiritual yet a worse cult due to the uncritical anger and the possibility of being victimized again by passiviry of the former member.

it..

picking up pieces of family ties abandoned for a decade or possibiy getting re-established in a profesiion ,ft., similar ieriod during one's sojourn .in community iife can be staggering' " Ho*.u"., even these probiems are dwarfed by the reality of a couple married for five to ten marriage was the years with several chiidren discovering that the sole basis for their original spirituat discernmeni of their respective communiry pastoral leaders'

I separared myself from the Lamb of God. Immediateiy, I felt that I had separated myself from God. I know now that my feeiings for God were so closeiy entwined with the emotional worship of the Lamb of Qoi that I was unabie to dissociate one from the other.
My spiritual
psychologist in the field of helping victims of abusive culs. I was burned out in my spiritud nnanciatty, rintu"fjy and emotionally but I could not accept the term-burnout just experiencing separation from God. Breaking my vocabulary. ihur, I concluded that I was emotional stnrggle dependency on the I-amb of God leadership was probably the most difficult I have ever experienced.

*'.ip"rt

overdependence on the Community was typical according to

Dr' Margaret Singer,

presenr members rypically deny the magnitude of problems in the Communiry. One will hear that the comment: "W"tt thit's not been my experience" or "I don't know anything about personal finances, incident. " Untii one has been personaliy banlcrupted by the sick teachings on it is true that it has not been your experience yet. Further, the effectiveness of self-policing level of through the Coordinator's teachings rguinrt any negativiry achieves such an incredible going on around self-denial of reality that dedicated members reaily are not aware of what is them.

Victims of the mind control system of the Coordinators will continue to deny that there are any the system serious adverse consequencei to their life in the Lamb of God. By understanding from under which they both live and are controlled, what other responses could be expected
them?

I know of no formula or procedure to aid a pastor in overcoming the strength of the deep seated mind control over r"16.r, which keeps them in such an incredulous state of deniai over
-30-

activities happening all around them. I regained the ability to look around and examine what was going on to both me and my family solely as a result of a personai crisis. The crisis was another Community secret wherein my son was the victim of extortion at the Lamb of God School. I only found out about the probiem due to the extraordinary acdviries of our then seventh grade son seliing prized baseball cards at fire sale prices. If he did not have enough money by one Thursday morning at the school, his arm was to be broken by the eighth
graders.

The money was for a fund raising activity of the eighth grade class of the I-amb of God School to supporr their graduation trip to King's Dominion in Virginia. My son was convinced of the sincerity of their threat since he was beaten by the eighth grade boys at a Communiry picnic the previous Sunday.
The Headmaster of the school, Mr. Buck was convinced that the boys would never have carried out the threat of breaking my son's arm. He also suggested that the problem of my son being victimized at the school was a normal activity that could have happened at any school. Further, he stated that my son may have actually invited this action as a result of some of his own defects of character.

We pulled our children out of the school evEn though we could not understand what was happening. In hindsight, we again understand that the problems at the school are the same confusing problems of the rest of the Community
Likewise, none of the other parents familiar with the problem of our children at school could make any sense out of it. The other dedicated Community members would not consider removing their children from the school since the incident was confined to only my child being the victim. This may sound a bit strange to an outsider but mixed up priorities are common place in the cult-like life style of the Lamb of God. Members place loyalty to abusive leadership before the truth of what is going on to themselves, their children, and the peopie in their neighborhood. I know since I repeatedly had been capable of ignoring scandals on all sides in our neighborhood bgcause I would not commit the sin of negativity by trying to find out what
happened.

As an exampie, I recall a few years back when my friend, Mr. Greg Swartz left the Community full of anger for its leadership as well as anyone who was a member. Only years later after having left the Lamb of God did I dare to call upon him and ask what happened. Greg told me of how he was summarily dismissed from his Community position of leading the singing at prayer meetings because he voiced his position that Mr. Nodar was enjoying far too many worldly benefits from his spirimal position. Instead of addressing the complains or possible misunderstandings, Mr. Nodar responded quickly as in the past to dismiss this "attack" on his person.

Only today am I capable of recalling the basis ior some of the compiaints voiced then by Mr.
-3 1-

I !.

'.d frl

:it

ffi

time, Mr. Swartz concerning conflicts between what Mr. Nodar taught and how he lived- At the the evil of teievision. In response to Nodar *"s ..p."i"dly giving sermons on the subject of programming for these teaching!, my wife and I struggled repeatedly with acceptable television difhculties in getting into compliance ourselves and our children. We eventually resolved the with Communiry teachings by giving our television to the Saivation Army. Mr. Nodar on the orher hand responded to tiis own teachings by going out and purchasing a large screen television.
When we along with many other parents refused to allow our children to watch the evii cartoon progrums on Saturday morning, the children in the neighborhood simpiy gathered over at the itoorrs to warch their favorite shows there. In effect, the dupiiciry of the teachings of Mr. Nodar and the lifestyle of the Nodar family was apparent only to chiidren. This further fueled the fires of conflicts in many Community families who were attempting in an unfailing yet unsuccessful manner to instill a love for the Lamb of God way of iife in children who rightfuliy saw it as a farce.

It is now getting easier and easier for dedicated members to continue to live, accommodate and justify Aiificutiand often changing nrles for their chosen lifestyle because they have become so ...urio*"d to it. Many have been dependent upon the prophecies and teachings of Mr. Nodar for their entire adult [vbs. Their life is comfortable; it's convenient; it's acceptable to the Catholic Church (so they have been told); and, it is a lifestyle supported b1 their neighbors as long as they live in th; Community cluster of homes in Catonsville. Until a major crisis intervenes such as the battering of my son at the hmb of God School, current members can be expecred to continue to foliow their leaders who will gladly and profitably lead them.
As a group, maried women will have the greatest difficuity in ever accepting that anything is *roni in their life in the Community. I base this conclusion on the fact that they bore the brunt of belg the least important yer mosr abused sub-grouping in the I-amb oJ God. Life for a married woman in a covenant community responding to the headship of her husband, her pastoral leader, her husband's pastoral leader and the community Coordinators was reported better than I could ever describe by Mrs. Wendy Leifeld of the Steubenville Community in the May !7 ,1992 edition of the National Cathotic Register. I would like to add that both my wife and numerous other women who are all former members of the lamb of God agree that this quote accurately describes their experience in Community in Baltimore.
As a narural consequence of this concept ofheadship, the husband was considered the pastor orpavoral leader of his wife, since everybor)y had to be submitted to somebody elie. The marriage bon.d was seen as bestowing a vast range of authoiry on him. The man wos mught not to "fear" his wife's emodons and nor Iet her manipulate him and thus undermine his authoriry.

vinually absolute over every aspect of her life. As her-pastor, he funuioned as her spirirual director, teacher, her connection to the communiry an^d the final authoriry in family and household maners, as well as being her husband.
His jurisdiction was viewed as

-32-

Yet these are acrually the roles of a father, a religiow superior or military commander, and, in many ways, they are aruithetical rc the htsband., who is io lead by love, not dive by fear.

Mariage was nor viewed prirnarily as companionship but as seryice to each other and. thefantily, but even more so as service to the community. Infact, when the word "love" occurs in communiry rcachings, at least in the Sword. of the Spirit, it's almo$ invariably linked with semice. Love equalled, doing thingi for oihers. Love as an emodon was minimized. Men were to get the majoriry of their suppon, a-dvice and. encouragement from their pastoral leaders and other-men an^d women from other women. A maried woman's fundamental model
needs of her husban^d, care
was servanthood. She was to serye the the howe and her children, and hetp other women for carry ow these same nslcs. Her husband was thenfree to serne the Lord, outsicle the home. She was encouraged to shape her life around her hrnband, n nke on

his goals, concerns and pioities as her encouraged to do the sarne for her.

own. He, on the other hand, wasn't

in marriage, the de-emphasis of companionship andthe subsdnuionof ahwband's pastoral leader as the recipient of the man's confidences, caused an enoftnons gulf in the intimaq proper io the maital relatiorahip taught by the Church, notably in Gadirun Spes (Nos. 48,49) and. rhe wrirings of John-Paul II.

This concepr of headship and submission

it

mariage. Wlth my departure from the Lamb of God Community, I will never again pick up the mantle of a pastor and anempt to assist other men in living their marriages. I was neuei qualified to be a pastor in the Lamb of God and I recognize now that my good intentions produced a lot of bad fruit in the iives of the men for whom I was reqponsibte. My only advice to people with problems is for them to go to a pastor, counsellor, therapist or othei person
qualified to give such advice.

I will not discuss details on the efforts of my wife and I to unlearn such sick concepts

on

still bear a variety of other personal scars from my years in the Community. I have had profound problems during personal prayer since my vision of God was shattered. How could He have let such horrid things happen to me and my family while we were so steadfastiy pursuing His will? My personal crisis of taith is not over. Like other former victims of thl Lamb of God, I live one day at a time. In my personal search for meaning in the events of my recent life, I have pursued individual counseling with my pastor, participated in a support group of victims of the I-amb of God, attended worlshops on abusive pseudo-spiritual organizations and read everything I could on the same subject. There is only one major point that I have learned during the course of this adjustment period in my life. It is a complete waste of time to attempt to convince a dedicated
-33-

["
member

of the community

about the dangers

of their life style or the comrption of

its

leadership.

to attempt to get either their money Another waste of time is to suggest to any former member of not being a church or get them to back from the community due-io their misrepresentations. ttr.rrpy requ'ired to- deal with the damages to individual lives from n"i r", counseling 'Co*runity teachings and tifestyte. We have given many thousands of dollars to the Lamb of to date in therapy expenses' While we God Community in"tittres and spent additional thousands help for every member of our can look forward to thousands more in expenses for- continued pay back a penny' fu*ity, we can be confident that the Community will never

;J

what it obtained through wrongful means This adamant refusal of the Iamb of God ever to repay of its teachings remains the greatest or for damages to individuals that were caused by the errgrs or the honesty of the coordinators' stumbling block in anyone believing in either thi credibility ever find it acceptable How could r"n o-"stly seeking the advancement of God's Kingdom and spiritual controls on to use deceptive sales practices combined with psychologicat taken from me and the -every penny individuals? unt'rl I am repaid by the Lamb of God can only believe that the expenses incurred as a reiult of our family's memberslip, of the Lamb of God were in actuality coordinators secret Articres of Incorporation and By-Laws a very successful business Plan.

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VItr.
I

CONCLUSIONS AND A PLEA FOR IIELP

appreciate the hesitancy of the Baltimore Archdiocese in getting involved in the mess of the Lamb of God especially since a Catholic priest is one of the Community Codrdinators. However, I would iike to highlight the fnrits of the activities of Bishop Albert Ottenweller of Steubenville, Ohio in deaiing with the same type of problem in his diocese. The following is from the March 1992 issue of Fitelity in a letter from Mr. John Flaherry describing events at Steubenville.
One year ago today, Bishop Ottentveller announced that he intended to invesdgue allegaiow of wrongdoings and abuse within Serva.nrs [of Christ the King, a

covenant communiry in SreubenvilleJ. He published the conclusions of his investigation in June, 1991. His repon validated these complairus. Your publicaion did afine job in covering this and other marcrial relarcd to the severe problems in SOS [Sword of the SpiritJ.
Since that time, the bishop has been working to promote healing anongformer members and reform with the communiry. He recently conduced his effons in the area of healing arnong former members a a lirurgy held on the Feast of Christ the King.

Afier a homily by Fr. James LeBar, chairman of the visitation tewn, thc bishop called all those wishing to be released from the Covenant of the Sword of the
Spirit to the altar. There he met us and lead us tn a litarry of prayers to the Holy Spiit for healing and restoration. He then madz. the following commerus:

"You all made a promise, at the time, saying th"u you were giving your whole selves, your life and everything to the Lord in this covenant. Somebody broughr me a clpy of the covenant promise and what I'm going to do now is tear tha tn two. It's going to be a sign to you that, as your bishop, I absolve youfrom any promises you made and commitments that you had, and tha you're going to be free in your mind, in your hean, your feelings and your spirit. You're going to be absolurely free from responsibilities to that promise.'
The bishop then shred.ded the covenant of the Sword of the Spiit while the 50 (or so)former members applauded. The bishop concluded with the creed, "as a sign

of our uniry."
After learning of the decisive measures of Bishop Ottenweller, most people listening to the many Cathoiics and Protestants victimized by the Lamb of God will be moved to suggest that the silent Baltimore Archdiocesan support of the Lamb of God must end since it has been used so effectively to recruit and placate members. Further, anything spoken directly from the Archdiocese to the remaining members can be exceedingly powerful in breaking or at least loosening the bonds of ignorance which continue to enslave so many unfortunate Christians in
-35-

Baltimore.

I would suggest that little can be improved upon the methods empioyed by Bishop Ottenweller the guilt and in dealing *ittt ttt" problems of SteuLenville. With the de-covenanting ceremony, alleviated in many anguish Jf frilur. to ii 6 up to the abusive covenant pledges was significantly
then were brought in Catholic Community r"rb"rr. Experts on the abusive tactics of cults jnterested members to all from around the country. A series oi seminars were provided by them True elections were of the communiry j9 help in thek understanding of what happened to them. the bailot' subsequently heid with none of the former Coordinators on

I would suggest To best assist the present and former members of the Lamb of God Community, would further recommend that that the same progranns should be implemented in Baltimore. I address in the form of many of the probiems caused by the Lamb of God will cost money to come from the community counseling and therapy. It is douutrd if any of the money wiil ever of the itself because such an allocation of funds is in conflict with the self-serving interests in response to pressure Community Coordinators (Trustees). However, even this might change from the Archdiocese and locat parishes against the Lamb of God'
This can be The most immediate need is to thwart further recruiting efforts of the Community. media on the true narure of the accomplished merely by educating local pastors-and .news activities of the I^amb of God along with stories from its victims' perish even Without a vision, a peopie perish- However, with the wrong vision,.a Peoqle can of the Lamb of God, faster. My family *a i rtJ victims of the abusive and cult-like-practices Inc. I encourage any intervention or announcements which wilt in any way help to stop the spiritual growth hurting of my famity'ano friends caused by a most unholy vision - controlling for profit.

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D(. REFERENICES
LeBar, James et al. Cults Seus and rhe New Age Our Sunday Visitor Publishing Division, Huntington, Indiana, 1989.
Hassan, Steve Combaring Cult Mind Control Park Sreet Press, Rochester, Vermont, 1990.

Bussell, Harold L. Unholy Devorion: Grand Rapids, Michigan, 1983.

Wy

Cults Lure Christiaru Zondervan Publishing House,

Enroth, Ronald Illinois, 1984.

Guide to Cults and New Religions InterVarsity Press, Downers Grove,

Enroth, Ronald Churches That Abuse Zondervan Publishing House, Grand Rapids, Michigan,
1992.

Martin, Ralph "Lessons Learned From A Covenant Community" CHANSMA July 1992 issue, pp.30-32. Gambill, Angella "Vineyard Church Says October 25,1992 issue, page 4D.
Chandler, Russell Racing Towards Michigan, 1992.

It

Heals, But Some Say

It Hurts" SUNP,,{PERS

2NI Zondervan

Publishing C<impany, Grand Rapids,

_, _,

THE LIGI:ITNewsletter

of Covenant Anonymous, Available for $l2lyear from P.O.

Box 135, Gillette, New Jersey 07933-0135

FREE aGAIN IN CHNST Newsletter of Support group of former members of the People of Praise Covenant Communiry of South Bend Indiana, Available from P.O. Box 3620, South Bend, Indiana 46628.

Maudlin, Michael G. "Seers in the Heartland" CHNSTIANITY TODAyJanuary 14, Lggl issue, pp. 18-23.

Mumford, Bob "Application, Not Doctrine Was Flawed" (Evangelist Mumford on

Shepherding Movement) CIIRI^ITIAMTY TODAY March 19, 1990 issue, page 39.

the

Wimbur, John "Wimbur Breaks Silence to Answer Vineyard Critics" CHNSTAMTY TODAY March 9, 1992 issue, pp. 66-69.
Lawton, Kim A. "Broadcasters Face Ethics Questions - Again" CHNSTANITYTODAY January 13, 1992 issue, pp. 42-44.

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Took Leifield, wendy "The Gender Issue -- For Many women, cOvenant communities May 17, 1992 issue, page 5. painful rurn Early " TrfE NATIONAL CATHOLIC REGISTER

communities Leifield, wendy "The Gender Issue II -- Too Many Women Have Left covenant May 24, 1992 issue, page 5. Feeling victimized " THE NATIONAL CATTIOLIC REGISTER

wilson, chip "People of Praise: A Low Profile, Strong Presence for 21 Years" THE NATIONAL t.ltUOUC REGISTER June 14, 1992 issue, page 1.
Wiison, Chip "Sword of the Spirit,

Time To Regroup" THE NAnONAL CAT-HOLIC

REGISTER MaY 31, .1992 issue, Page 1'

on The Renewal" TFIE Szyszkiewicz, Tom "The Four Founding Fathers: Lasting Influence NATIONAL CATIIOLIC REGISTER May 24,1992 issue, page 1' CATIIOLrc Arnerich, John Paul "Renewal, 25 Years after Duquesne" T'HE NAnONAL REGISTER MaY 10, 1992 issue, Page 1'
WORID REPORT Iuly 1992 issue, Szyszkiewicz, Tom "Baptism In The spirit" TIIE CATHOLIC

pp.3a-36.
Or Reform For The Charismatics? Nash, Thomas J. ',Schism in Ann Arbor: Just Another Split? FIDELITY June 1991 issue, pp.2a-38' covenant communiry and Fournier, Keith A. (Letter explaining the problems in the s,teubenville october 29, 1990reasons why he *as bottr quitting tris poiition as Senior Coordinator)
Johnson, David et al

,,Are you Under Spiritual Control" CHANSMA July 1992 issue, pp.24-30'

,,Jonestown i3 years Later Why We Should Still Be Afraid" PSYCH0LOGY Narrary, Keith 1992 issue pp. 62-67,72,88' TODAY March/April

-38-

, !':
X.
ATTACHMEI.ITS

#l #2 #3 #4 #5 #6 #7

Confession of subject

Mr. Bob Jones along with letter from John Wimbur on the same

News article on BishoP LarrY Lea Conviction record of

Mr. Ioseph Cuticelli,

Jr. at

Coordinator Memo by Ann Arbor

Mr. Ed Pesce on significance of Dr. King's findings

IRS Form 1023 along with Lamb of God Articles of Incorporation and By-I-a,ws

Letter from Coordinators to Mr. Pesce on the subject of his continued membership in the Izmb of God along with his reply

futter from Coordinators to Mn. Swartz on the subject of her continued

membership in the Lamb of God

-39-

Attachment #l
ala

/V j\fEIRO

a .V\
I
I'

\:,1)
--l\--

\]\n,{RD

F E L L O\\' S H

Ncvembar

4,

1991

Dear Ercthers,

have held iesenlnent aEainst you and have spoken slanderously against you, and I ncw repent lor this.
manipulateC cenain pecple lor selfish reascns on the basis of my prophelic gihing. lhave been guilty of serual misconduct, and I deeply rogret this. (l have nol ccmmined adulte ry).

ln recent months, I have

I leeply resented the published raslraints

;

placed upon me in my
these

an irncalance in my reasoning ability. Now I believe that reslraints were right.

I inerace the present disciplinary

you, and l'm thanklul lor it.

process givsn by John Wimber'and

I ask forgiveness for thcse I have hurt, tor I love sach and every one . gf you, and I wisn ycu well,

Siqce re ly,

l^noe Er.h Jv,t-VvJ

(This siatanenl was oic:ated by Bob Jcnes in the presence of tne Matro Vineyard Fellowship Senior Leacership on November 4, 1991)

fr,Lw
I I l
\. ,-A!.^t?^.rtAtt

r.':

Attachment

#1

OF V]NEYARD CFIURCFIES
Novcnbcr'l , I99I
Der" Whcn a lcader frlls into sin, thc Word rclls us thar clden'whc sin are rc bc rebukcd pubijcly, so.that tlre othcrs ,ir:1' ';jce lanring" 0 Trmooy 5:10). Wc, rhc nrrionrl Vineyard lcadcrship, bclicve that thc rcbukc of r lcederdiscovcrrd sinning should bc publishcC'er a lcve! conrnensut-atc wrtrr his visiciliry urd minisry. Thcreforc, wiri much sorrow, wc are wrrcing riis ictar ro you,

ASSOCIATION

conirmed. and confesscd to. thar Bob Jones. a rccent rssociare of with a nauonally rccognizcd propheuc minisrry, hrs bccn involved in scrious sin. His acrions have ncccssir:ted his bcing rrrnoved from a.ll minisuy rr rhis dme. The srns for whrch Bob has becn removed irom minisrry includc usini his gifrs ro muripuhtc peoplc for his pcnsonal desires, scxual misconducr. rcbclling agijnsr iasroral , authoriry, slurCcring leadcrs urd ihc promodon of birurocs wirhin hc bddylf Chrur. I
the. Vine,vard,.and

hes bcen discovercd,

Reguding our p.astoral.concerns, o.uJ gld ar this time is nor Bob's rcsrondon ro minisry. but his restoradon to his walk wirh Christ" Prescnrly, Bob is fully coopcraring wilh honest;* and humiliry, and we are choosin-s to bclieve rirat his repcnuice i.i sinccri. We fk you io Pfy for Bob and his wifc urd for us s wc work togerher wirh rhem. A sccond, just as. significanr. putonl concem is for drosc who havc beln sinncd rgdnsr Ti.r.y .rcceiving puroral counscling and are bcing hclpd ia cvcry way possibic.

r.

With uy.monl failure - whether it's donc by a-home fcUowship lcrdcr, p$ror. cvaneelisr, elc. ' it's imponant to dlstrnguish rhc minlsry from thc sin. L'l ihis insrmcc. we encourilge thosc of you who havc been-posicively minisrcrcd rc by Bob ro hold onro frorc goo,J riunli God has donc in you. encounte yoy not to rna-kc,iudgmcnr agr.inst rhe vrtuc of rhc prophcic brscd on rhis incident. but would rau\er ask,"ou1o rejoicl widr us as wc obcy rtre t*orO of rhc:rposr.li Paul.'Brodrcn. if somecne is c:ught iri a sin, you who are spirirual should resrorc hirn gently', But watch younclves or you also may bc tcmprcd. Car,7 crch orhcrs'burdcns, and n thrs way you will fulfill rlrc law of Chrisr'(Galarians 6:l-2).
We.

Sincercl,v in Chrisr,

John R. wl'nb<t for rirc l.iational Scard a.rd Council

JRS'/rm

Attachment

#2

SILIT 06674037 EVANGELIST LARRY LEA RESUMES TV MINISTRY HAD CANCELED SHOW AFTER NEWS PROBE Houston Post (IIP) - MONDAY June 22, 1992 By: ASSOCIATED PRESS Edition: FINAL Section: Texas Page: A10 Word Count: 384

TEXT:

DALLAS - An evangelist has resumed his TV ministry seven months after he pulled the piug on the show amid compiaints he fraudulently sought contributions.
Latry Lea, former pastor of Church on the Rock in Rockwall, canceied his popuiar TV program in December, shortly after ABC's PrimeTime Live investigated the way he and two other ministers acquired and used donations.

The network program

Grant.

also focused on Dallas-area televangeiists Robert Tilton and W.V.

Lea told viewers he would spend several months Praying and reflecting. The return came May 30 with the debut of "America lct's Pray!" Lea's Tulsa-based ministry also has resumed the direct-mail marketing it previously used to attract donations, the Dallas Morning News reported Sunday. army of one million Prayer Warriors" to help prepare for an event he calls "the coming World
Harvest. "

In a recent letter to followers, the minister says God has instructed him to

"raise up

an

The letter alludes to Lea's television absence, saying Lea and his wife "want to share how God has ministered to us these past few months. .We're thrilled for the opportunity to
minister to the Prayer Warriors once again.
"

Lany Lea Ministries in Tulsa said Lea declined to be interviewed.

found Rockwall's Church on the Rock in the early 1980s. His dynamic preaching style attracted more than 6,000 members in just four years. During his tenure, the ihurch constructed a multimillion-dollar gold glass and concrete sanctuary that overlooks Lake Ray Hubbard near Interstate 30.

Lea helped

Lea ieft the church in 1990 and no longer is affrliated with it. Since then, his Tulsa ministry has hired a direct-mail company to solicit cash donations and a computer company to keep track of contributors. In November, it drew roughly 54,000 households in 24 teievision malkets, according to the Arbitron rating service. But followers dwindled in the wake of the PrimeTime program in November.

a I

g:'

nttachment

#2

The program said Lea raised millions of dollars to help build a church in Poland, but only sent a fraction of the money overseas. Lea also was accused of making appeals for money after his Tulsa home burned, when in fact he was living in a $600,000 Rochvall estate.

After PrimeTime, Lea promised to open his ministry to outside

problems theY found.

observers and correct any

Copyright (c) 1992, The Houston Post Co. DESCRIPTORS: CLERGY; TELEVISION; PROBE; BEHAVIOR
?^Q

-2

a
I

l''
t-

Attachment

#3

,!

f.nnn

hanf
-!Fv.

af

f'ar*aat

i nne

<203) 565-57 tO

Innate Nane: Innate lt!o. :

Cuticellir Joseph'..rr.
202!3?
2t26 !69

D.O.B. Date Adrr!tted: Offense:

Qanf -itrA..

l/18/91

Larceny, Flrst Degree As Prtnary Offenge

? 112 Vrlnc

Mar. Release Date:. 8l 3/93

Fcf Dalcraa h={'a. 4le/q?
1

Sentence Date:

ll8tgt

'
.

Incarceratad et:
Released To:

New Ha'.'en

Corrtcttonal Centcr
New Ha'.'cn Off lce

Resldence

Parole

Of f

lcer:

Ur. Grlf fen of

r'

.',
Attachment
#4

June 21,1991

Distribution to: DN, JO, FL (1.set) PB, RA (1 Set) JB, JA (1 set) EP, TS (t set) CS, Handmaids ( 1 set ) From: Ed Pesce and Re: Taped Interview by woc coordinatorsWOC)handmaids of Dr. Two tapes Re (Family Therapist, Member of bavi.a King Care and Community Lifestyle on llit"i" "nd rff"ct of Pastcral Leaders and t'lembers of wOG ) so' His Dr. King was interviewed last August orpelso+al]v -qounselincl observations are based. on his experienqe 9f 1 4* of the adult menbers of the WOG, including ippioximate coorainators, pastoral leaders and regular members' His practice was so grreat' On the ;;; Iargety tliOb members because the volumeout to other therapists iip" he-noles that he personally referred that well over one1 4t of WOG memLers, This suggests ""lift"t (2Bt) of the WoG community have been in some counseling ,r"il"r personally by Dr. King-. Eow many others rnight ;il;;ti"ttl-mo*" rnitiaffy he lfr.i" U" in counslting: (or pre-dated)thought most counseling He WOG community life' were unrelated [o needs the $IOG is notes however, that his experience has shown hirn that a large Iit-; family and lZ') a dysiunctional family, producing the shame-based and unhealthy set of folks, although it has key to be very supportive of good mental health if "ip""iiy and other changes are made paitoral As Some of you knor.r, f have had some weighty concerns for quite some time.- I have seen arnple evidence of significant of our efforts ium5er of folks in personal pain, despite the bestaware of many pastors atta practices. I am personally .o*t""iEy iOC memUiri in counseling and have personally intervened that a iegarding one teenager wfro was suicidal. T am also aerare well as nuiber oi our teens are implicated in drugs and alcoholmy problerns. I have endeavored to threshold ." "r"tional concerns to LOG leadership and have sensed that my concerns appear not to be shared. Certainly no one has stated any alieetnent or validaEed my perceptions. I believe Dr. King's analysis is very relevant to us because up of Lhe similar.lty of our principles and pracLices, especiallyand y'eais. t'ly concern- is that most of our covenant until recent i-ng-t.r* memL.rs have been at least similarly exposed to the

Attachment

#4

problems Dr. King cites as causing shame and dysfunctional that intense Ehan behavior. While orri-r,oc environrnenE was lessmy perception, after (

motivated consi.deration. I believe I have personal accountability ""-^:-]-:.,Y"tt for any teacher in this comrnunity f."aet.i"J member and p"rtotii of. the inappropriaE,e harm r may h";;-a;;.-;t-ectroing some believe r am also princif,les' I policies, ptu.Ii;;;-t;a in? best I can to share these concerns accountable f;;-;;i"g l'ty -atiaid with you even'ihlig'h'ii does not increase my popularity' thar we ro face the- possibirirv io u. encouragemenr i;-;;l some of our major may have erredl-c"r!"i"rv in good faith., in of communirv porili;;-G; rnust--s6t b"l?"_!le eeneralitiesas David issues' 6tc-, to conQlelg ,,contror,', ,'p"IiIi"i';"-;tha! we not King does in nit-lni.rviewi. My encouraffifit is of the l{oG' lessons dismiss the ti"gi""b"i'ic"a-sive1) valuablewe were' more intense than et aI, because they were

the of the WOG, that ;;;=-not alter their fact in are our issues' issues that listening to his i"nr"tf=) So, what,s my ,'agenia] i' obtaining and circulating these issues are not tapes to our feallrsni.p. I perceive. thit these looked at and being overtly, comprehensiveiy and thoughtfutly leads to evaluated. f'neiilve that the current direction -ontrol, less intrusive) but largely meanlngful (e. g. Ioosening correct that we cosmetic or supirficial results, if my concern is unaddressed' have Iargely unrecognLzed, and (iherefore) Iargely nurnber of damage to ? flaws thai nave-aon" serious personalme is not simply repentance; The isiue for brothers and;it;;;;.an6 it :.s ackncwteagi"i-i"a understanding donelabeling ihe specific =;;6 doing Lo repair the damage. be can problem t*rong) "nut issue that keeps me f;;;;-il ii "-iL.aership accountabilitv to .onti"".'to bring more lnto the light for

Finally,Iamnotsuggestj.ngthaE'ourconcernsapplyto in our meetinqrs . t rr".r. said everyone in r,oc or appty ";;;iit] changes until we are sure why we that I "* .o.r".rrr"a liorrt ri"fi"g will be likely favorable are making them, and ihlt i["-".t-t"til! ior not simPtY cosmetic) ' see I simply pray that we *i"V that the whom we and concerns others -issues value and respectt king, and expressed by D;. denied'

;;;-i"irv "i"r"it.d ind not isnored or so r

request_that the person r made 5 sets of the interview, JB' EP' cs' give them to il receiving them i"iti"rry, yoo;tt."', DN; tBr them' If you have no Ii-stened to when the oLhers listed on to please pass time to fisten-io ifr.rn immediately,listen blfore them July 2 our someone who does. I hope iif wifi coordinators meeting.

lnternal Revcnus Sarvice

Dlslrlct
Dlrector

Attachment ff) Department of the Treasury

31 Hopkins Plaza, Baltimore, MD 21201

Telephone: (410) 9624058/6059

John V. Cignatta 518 Aldershot Road Baltimorer MD ?J229

Re:

Larb

of Godr Inc.

Dear Mr. Cigrnatta:

'

tfe have received lour remittance of $3.70. Accordingly, enclosed is a coEl of the appticatiqr for exenptianr all sr4pporting docr.rsrents contained on- our microfiche regarding the above-referenced organizaticn.

of further senricer please contact Velrna Settlersr Disclosure Assistantr of rryr staffr at ttre phone nwber above.

If

we can be

Sincerely yotrrsr
/1

C. Alexander Sr:penrisorr C\rstm Seryice Unit

Enclosureg

'70*/f

on

5O8(bt

The Lamb

of
rnd

God

3-7302820

.':

204 l.Ioolwlch Court

3(b)
of toh'n,

ffi'nth ttrl lnnurl rcecundnS P.tlod

andS

Tlmo

Ma

Deeember Plrt tl.-OrErnizatlonr

(Scc lnrtructlonr)

001

00

f Atrch e contormcd copy nl thr orgnEruon'r crcrtlng

lnrtrumrntr (rrtictr of lncorponUon constltutbn erddl3 ol rrro' dlrd ol tru:L rte). detiorl A6tch r eonionncd copy of tlrr orglnlzrtion'l by'leurl o? othtr rulcr lor lt3 optrr{on' llthl orgrnErtlon Uoct not hevc r cnrtlng lnstrumcnl chccl hcrr (Scc lnstructlons)

ol tia f whrt ,r" * wllt b. th. orrtnhilon.g- rourca3 ol finrnclrl rupporf Ust ln ordff ol mrgnituda ll r Dodonld.ntify 'tctlptl 13 (crdudln3 luclr ltrm or will br dcrivcd rrom-tii"iiiingl'Jr prt.nG. lopyrights. or dthcr.ersctr torlrnrnarl stock" bondr' ttc.). -'i+suppolL .;; ; .p'tr rourci'ii-iiiipl ffiich irpmnteuvl cbpirr ot pllcltruonr
-- t . i.:t'.
.

'- '

., 'l;;lfi,i 't{

contrlbutlons (tlthes) i

Book

l'llnlstry

(Sa1e

of

Re11g1ous books)

:'*-i;,$1 .

,...','
.

-.i,1C .

:ltl:

':. .:

uuN ..11976 ![nffi illsr0t 0t mru. r|Bt,E

dtE.

tHtHt r 8m8 n$F

llUllil[ .-

progrrm 2 o.r-ib.ut.qginlguon'rlund.relslng firiiingl rnd crplrlnolto whtt.crtcnt lt hrr blcn put-lnto-cncct (lttdgor.drtrlh ol lund.nirinS committt s' urr ol prolrrsbul fuod nirrl rts) lormrtion i,i,io-,ltll,ts rfiritiil.iii ;';i.ctirr; The only aetlvlty of fhe Lamb of Ood whlch could be consLdered fund rel1g1ous ralslng 1s 1ts book mlnlstry. The Larnb_ of God purchasesthe cot!trunlty of The Lanb of Godr and books ior resale to the members at large. There are no selectlv: malI1ngs, _usl of professlonal are fund, ritsers, etc. AIl of the actlvltles of the book nlnlstry

conducted by netrbers

of The Lamb of

God.

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lr

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l

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c-

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Catholls
..,.

prlest 1n Ronan

Church (O.rj'teara)

?.1030

p
.,

Davld Nodar 9 Greenrldge Rd.

Luthervllle,

Phl1l1p Buck

,: l. f,rt l*gtt ij, it.

ai

MD 21093

17 01d Padonla Rd. Cockeysvllle ' MD

210 30

organlzed apd. teaches courses provlded to'nembers -(Lessans, Nodar, Buck)

Fi nd C"'' B1b1.e"ll3,E.lai

(c)

thr tbovc prBonr 3.rva t. m.mb.6 ol thc aovcrnlnS body by nrron ol bclng gubllc ollicirls *'" El '' ' or bring rppointrd by public olficirlrl . . pcrronr tnd upleln thr bttlr of thclr $lcctlon or rppoingnonl tf -yra- plr|rr nrmt tuch
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ANTICLES

OF

ri{c0ni0RATroi{
OF

:l
COD

r.

TIIE LAI4B OF

Ingo1Ror1ll9.l..o.tu. ."1ct't"d" 1?1-acl:novtledged by the, lncorpor_ators. for the qurpose --of ,f9rm1.1S a rel1g1ous

:
:

Thes.a Art"1-e1es .of.

corporatlon ln -!he State of Marylanq,b{ Tjltgllty.,of ,Maryland s e e u I ons Annorated. -cope,, corporat 1ons a'a 1s.s. 1c"!! e${lVaDt i tt
5-301

et seq., is follows:

r mxll, EIA0E ARrrcLEqF'-ffiffty u*

!61ltgr

... JpN -.t.t9/6

ulgt0t

",

The name
- ;-,:::r-'::

1s:
; i

of bhe corporatlon li'TiIE LAMB oF GoD." 1: 1a Locarlcn and postai aaareis oi"tn6 flrst i'egj.steied offj-ce 204 uoolwlch ct. , Tlmonlurnr'marylana zroi3:"t' ttre prlncipa13"
i -":'

pllrce

Maryland 21030

l; to""tea :it''toi'iiiiif"Fi' Lane-;rcoit<eysviile,''' ..ly f :.: .:iat:::.,-..4 , :',' .: . , "ft;i;!frii ^O ::'.1'. L --ri.;.r tc' !,r: i
l a: - 1""F
_

The nirne-ind'address of the flrst rbsldent'agent'1s: ..--^qCl :--.-'lr fr" /:4..,:l--t -r,;,r---.' l!trtfu*EEf;tc3l g:ar <4 4," i-. !' i i."]:-i6;i-ii6iai; "eoti' l'l65lwlch Ct., rLmdnlun, ltaryland' 21093. "*'= ?o galcg.rdJ ?o gil::i.r:i s gc rvlJcsnl is.;gltg!: rd grur cg*i,$rrlr - i l*;r=Ur, [ .i:,':]i '. :rtf td :nJ t ":'-r.- i ARTICLETII er; .a"1;-'t:-t.rr.f i . i:r-1;.r:rT 1.. f i tt' ;-

t:rlscjg: :r:i

'i

'Tlie purposes for whlch the eorpora"llon ls forned at'e ex.:lu^slvel.y rcl!glous uithln the meanlng of Sectlon 501(c)(3) of the InLernsl Revenue Cottc of 1954 or the correspondlrrg provlslcns of a:ty t'uture iUnlted Slates Internal Revenue Latr,'descrlbe'l more paritcularly
as !'o1Iows:

l. at
Large

To promoEe charlsmaLlc renevral

oi the Chl'lstj.an of
membcrs

Cltut'ch

2.

To pror.rote the rel1g1ous educaclon

of

the

orgnnlzatlcn and to spread the teachlngs of the lJLbIc Lo ttc'tlmembers througli the use cf publ1cat1ons, electrcnlc tapes, llbra:"y iacllltles, neet-1ngs, conferences. rnuslcal medta, atttl oLltct' ::lm1ler
aet1v1tles.
3

To promobe the undcrsl;andl ng

of tltc

Srractlcs

I 1v j

n5 of the

Chr,lst.lan eharlslnailc 11|e, both lnrllvldtrirll.v and ltt Iet';tts of connunlty.

by

Eay

ARTICLE

I.V

. t:.

to vote at elect1ons, an 1ndlv1dual nust be a covenant nenber of THE LAMB OF GOD. A covenant member 1s a person uho has nade a publlc commltnent to !1ve the ]1fe of the coraunlty of THE LAl.iB OF GOD, and who has thercafter been accepted
To be el1glble

as a covenan! menber 1n TllE LAI'18 OF COD. To be cI1g!b1e to be elected to offlce, an tndlvldual nust be a covenant llenber of TllE L fA OF GOD, as defj.ned above

ARTICLE V

tlo part .of the neb earnlngs of the corpot'atton shal1 lnure to the bencf.lt of, or be dlstrlbutable !o, ltr nenbers, trustccs, offlcera, or other

ffii

'.ri'.;:'#;#';'i;t';li;fta;;d,'io.

iirir,e

ililti:'fti:; i#,iii:trti1r:.:*iriltltffi iqi:ii 'and ilstrluutlons qur,ql'.?I;

p"y'lnts

of-th" ratlon exenpt fion Federal lncoure tax under sectlon 501(c)(3) provlslon of any Internal Revenue Code of 19511 (or the correspondlng (b) by corporatlon' future unlted states Internal- n"uurru" Lar) or -contrlbutlbnitorhlcharedeductlbleunderSeetlon:U.0(c)"(2)ofthe Internal Beiiirue-t Cbde of 1954 (or the correspond!-ng .proJ-lsl-o-n '9-f .bFJr*je b::-r. any trt::.unltect states Internal Revenuc law)'
' ' -.'i
r! !'

for publlc offlce. Notwlthstandlng any :,i-lfi :,.1'.j.J '' the corporatlon shall not carry oiliir piovlslon of these artlc1es, ".ii; be carrled on (a) by a corpo- j; ,ther actlvlttes not permltted to
on ULtraIf of

'any'candldate

'

i15 *,*SJ.,iL
up

rlii

on the dlss o lut lon

in such corpora'.lon excluslvely for the purposc3 of'the corporitlon and Banner, or to suetr organlzatlon Or organliatlons .organlzed

llabll1t1es of

thil'Corp orsg&q, . p-t'e-'P$Hf*$i .-r.r$J:t ", :. the 'tng.gr Paklng frovlslon '!or the payraent'of all of :'.-'1 rf -r^---lttri corporatlon, clspose' oI-a11-'o{*!++:;3-e+,L, gnl- tn"
o

ir.:::r"'ARTISLE 1J:tEaol$:cg:ocnl l.

rdd .ait

operatedezcluslvelyforcharlEable,edueatlonal,rellglous'or sclentlficpurposesasshallatthetlmequallfyasanexemptorganlzatlon or organlzatlons under Sectlon 5oi(c)(3) of the Intenral (or the correspondlng provlsJon of any future .Revenue code of 19511 shall unlted slatcs Internal Bevenue Law), as the Board of Trustees deternine.Anysuchassetsnotsodlsposedofshallbedlsposedof !ytheCourtofCornnonPleasofthecountylnwhlctrtheprlnclpal for ruch purofflce of 'the corpora,Jlon 1s then locgtctl , er.cluslvely Court shalI poses or to such or6anlzatlon or organlzatlons ' as sald for such deternlne, whlctr are organlzcd and opcratcd excluslvely
PurPoses.

natnct ,olrt

3 / 4hfl

u",

of:! , frii

Ut5r.ilt t6

roqtf '

notatvf:l

Bfil.illin

.r

3filt!q :ajl.E . JInd:

STATE
COUNTY
t.' t
,

i'. .'..

rf:' i

.l$:,.:.*1;t'111.::,li'ji.q.;t.1-1,,,,:.",i.:ii:r',t;,"'iri-i$Sief:t$io-E,q*fff{* THE LAMB OF GCD

ffi*muts*n

c.orporatio-n shail be THE LAl,tB OF:46 : ,. ::.",;.i ., .. :. i, ;1,::::.,.;l'--- t_ij--.1i{ 2- The prlr:c1pat.oif1g"g.g_f. rhe corporarlon sharl u"lti6i_ . : r..:... rJt-,, _.lT:,.1,:.: . li:J.--..._:.:. __ _.,,,_1.{ . 'Joolr*lch Ci . , Tlmonlun, Maryland 2-1093 ti: :- ,-. . 'consrs-,s 'ctrr, 3. The nencershrp of or The name

1.

of thls

rrnnl-eied Cnrlsrlans au:i:.tbed io TiiE LA.IB OF COD.

|RTICLE iI
PURPOSE.S

"r;".'rj;iron

OF CONFONATIO:{

'dlth:ri L!re me:rnlng of Sesti.on 501(c) (3) or' the rnld ...i ieve Code of .951 or |.he correspor.illr.l prov:.slons of anlid '\ u'::':j't,ed states Iniernar -Re.qenue Lew, descrlbed aore partrcuii _ _ ,_- --:..:.G uJyrtlJrl as ro rrows: :. ro proEop-gdSi-todi*narlc renewat of rhe ci"iu -;;---,,
r"-'1..!.glrrus

;ir.:rc1

",*;r"Hffil.fdff# 2. ?o pronora rh;3,3ii6tour

oducat!,on

of ,cnocic

;'.i:at lon .rnri i;o sprrrird the teachlngc of -r!:e Blirle -,o n i::'ci:;;:, tii,.. ::.;.' oi' :li.l; j. lca-rfons, e'lL.cElLrn:C E&,rgg, Library-;ffi
.L't-,.l.tiL:.:, c,'-:::'d!.enceg,

i.'?o .;he ch:isrlan charLsnatl.c llfe, both lndlvldually

'.:omnunlty.

nusleal nedla, ar:d oihel, Sl nllar acti vldles.lr' :;L':-'r' ;1 promote the understandlng o!'ihe practlcal llvrng otl..
1

i-:

anct

ln berns of
the

. To sponso;. servlces of prayer anL\ng ne.lrbers of

'rrganlza;j.cn j.n the Baltlnore alea and among other organleatl0ns

-n other areas.
ARTICLE

III
the folI

PoUERS OF Coni,ottATrol{

l-.

The ccr.pol'aLlon shal. I have

owlng powers

r,-ii...:

ll'i;i'' ,'.i;r,. .1j.

;':
.':r .?:. : I .)- ,

forn or law, that the matters and facis !'ili:'r ' r" i correcE Eo !. corre'ct to the besb of thelr ii.:. rreritn set foith are true and
due
knowl.edge',

[i*t:lifir*ii:1i-i;itdl;;';; ;,.-itt,:;-;rrii*u"to'"ritio
i
.'

;; rt'u nuci<' ltri ::'"" ::::: :::'

and bellef

:'r

"

lnfo"*tlon

'

' .' "

SeaL'

As uITNESS my hand and

Notarial

..:

:;l;;'
:,.::i
-:i

l:irl':::
,

Notary

L// o&
Puu

.:. \)!tJtl /il , /

l;.r,j:

My Conmlsslon Expltes

;,:,';,

j,:', ;' ':':

&ci.:+.,
*:.

:.'r :'t

';':

rr .'i''i'1 ;"::r'

,gL-.

R|ENFDT'''t"'r;-

:-na.l ,

c1

i;,

j -:c !t;r.-,."-

properry *-HmHFlffi. of a partle'u

I

:rl

personal
r.
p !'Oltr-r 5 i,l;) ;)O

l'-:trfl,

r'3t
r
-v

co

ANTICLI I7
IJILECTION OF THE AOARU OF TRiJSIEES

1. Tlu orlg1naL Board ol Trus:ces silalI be conposed of the lecivicir.t,s j.!steC 1n the Artlcles of Incorporailon ullil1 ihe ii:":t, neetir,ri ai *hlcir the Board of Trus;ees shall be elec-"ed. 2 . Tire nuiilbcr of Trustees may bc erpandeci cr conEracled by .
of a naJorlbY of the Board. ile'w Pos 1t lons or vacancles O!r t hr-' ;]JarC of Trustees 3. be ij.1led bY actlon of the maJorltY ot'the Board.
ac'-:.o:',
n:ay

-2-

q. trusiees shall serve untll they reslgn, are rele ^:.- .' l :" ''.i't,' ,' ' :''' l'^t')' a'i i "i " tro nore conseeut becone lnacttve. A jTrustee absent from txo or n( .'F:3i^. ; 11- :.: f': i.:.'.";t. rt(tr :c 3:6':;':{ nay be decLared by actlon, of a najor:.Ey of the Bo aeesi.ng3r .-:: ( ;.i-lrr.r..' ':.'i.-it ::1.itr:,,: : Eo bc lnaetlve. A TrusEee |:!ajt be rtleased at any tlne by
::

.:.

\:AR?icLEv

:
of
T:"ustees

;;\ i.1

ffiffi
"1

T;-.e ,.gr!ir:ar r.c.etlng

;JiSSIIJiOSJ

Oi ?HE BO.qRD OF TRUSTEES

: of

EhS 3oa:'d

shall

U:;$.itr:tlF-if#_,
3'"

fffiF*i**iq
i;liir...a..*
!

::L':i] eacii Fll.iay at Er.e corporaic offlceS or other presrrants6'/-lrt:;i';1.

-i':t:..

::::1--

!':rrs ii:.'::t, upo:i one dul''F 'Jr'1tten notlce t,o each Bqlr,l roenbe I.:jt?-: liji':"r..- ',.-.1 :'l',lh bggu tl ri3Jfl.-,dJod no,l'.:.:.;4ioi!fi 3. A na.jorliy oi chc Board shalL consiltr.lE e quor.um f !rr..: 1D ate'ge?Q 8Ui; r;t.i l!'t !r:J ;ar,'.if;ig . nr,1 : ,-,:: , .r 'i lrrl.'i 'l o Ena'18?Q bui,| i;r1l'tr !r!J :ar,'.iliig nr-l \',::' .r :!:c ::'ar.srrc-,1or: o.:' gil buglnecs ,:7b,: !; gi-' i,l ir,r io Ctl$ Y3.r1F,,t/F.51.{,d Iry - I .jrri ..
.

,.. - S,:. :,,

;L.ei'lnJs.r.ay.be called by lhe Chalrttran o:'tl.e btotrd or the -. t. .,f.

:1.

:-

t-

r 3;-r-;..:",-:

S,tltrp:rr- f,l

.1,

.' .JJrb ::rli t,:': .'l'ru3ss erl.l**gABtiCLEr{I',rF l1;;l*lr;:

, j .r.*l!.:,i;i

I rrrs..'

lqto{ ir$s,t'rti:*:; 3 jr'i"T5!{5 .AFDilDUAIESTOIIqTIIE BOnnD.Cl' TRUSitr}:S .' i', 'to sin:2 r .- 1r. r n$f'Liol $t 1'.+.'uJ'ci:, u.| 3. i.;irrr":,r -' ig:' . liie i:r,1.;:.d sha1l. sel.ect the followl,:r6 o.'.l!,cers of , .,:;'':.-::i
1

':".'

j.

--L

.,

::-

v.ci.'.ro:-:.r;1o:.. 6.'

.r, elEh the exceptlon of t,he Ciali;an of rhe of Ehe Board

1.:..i.::

/;; Jv

(-.'

..

::

;:'.airr:r.;.:...

li $
E

i,'l't

s ,l,uL.ri',,

Secreiary
?rer,s.::"cr Trie'

(.
l.'

ra'd sirall have the power to sclect an Er::cuti.v,-, i;i:a1. 1 have the powc'r to or.. lei::rue Lo such corr:n1t,.,t.r: ;,' It.:: Jir)ilr:r::, iirrCh COnlnil.Ut.r.., ii' Urrler:LeC, l:ir:rii I l-east Lhrcr-' ncnbcrg s..,l,er:Lcrl t'r.orrr afiOrrll liie Tr.ulsl:ccs I i :,he corporati.on, orre of wr,vril shall be elther. ;1,.
il

:i .i

,.i,

r.:

a lf

;-.

ra iioard or Bhe PresldenB oi the Corporatlorr. Sucl. .:|at*t--ae {.t*'- a?rrc tar e tci; of, orc 7',*t lrd., gl?A't

E $

'h !B
1
a

-3t "r ':.;. -

-\
"q*. " ;:$'

suchuimeascheir5ijcces3grEfriaybe1ec.v8dby!heBoarc.ffiftw*d,r a regular or speclal Vacancles may be f1l1ed by actlon at wlthoub affec" of the Board' or'may be left unftlled
meeting

c6runltcee' The rhd villdlty of act'lons'of tlie Ex;'Ut1ve shall oversei'Ehe day lo da Execuii.ve Conrmlt'tee lf selected by-lhe ofl'icers'1 The Execut uana8er,rent of lhe corporatlon have such oiher dutles'aha pbwers' as tbe
l

Comni.;;ee sha11

of

TrusEees

shall cieslgnate 3. ?he tsoard shall have the

:.

power

to recelve

and expe

' i'i:rcs !n lurthe:ance of the to the c' rpo control coiy p:'ovloLng overaLl dlrectlon and Hhlch actl-vltles fal Ii si.al- have "he povter to deiermlne chlrcer ano !o s ';lic l,urposes and powe:'s' of lhe corporage' have the power to ac l;onr: proposed actlvllles' It shail 'and personal pro :!velop, piedge, mbrtgage antl self reai jr.-.iir tiie: corporatlon' dec!'de rurirrer!' utie programs of '.; Trusgeqs' - r ;:-.Ve, 1n aclr.llt:-bn, air powirs-'cohferred upon'the 1 -'r,' ,,,lbi:.C:.ous'llaryli'it ioipbrattori'itiylbt-ir'tutilitC W thg.
i"..;:j
,Ji,.-,;f1
9-o'S

corporaBe purposes

and shal1

iic s;irl"

o:r.

ii;iy1l,i'f;'r:ccr'

sac

rctllcn

tr:a1t'

hrl" *n.' r it 1.'i ' *"!- s6hia'"f'ttifiHUf siia i;.i'ir,!-e6bia'"f'ttifiHufsiiafibuaribt':thedav -''ioi.",r-.n,ent' i t"s o f f lblis': o c' ri;' ;tfpf,rit i,jif lr nave the addltlonal 5. The 3oard- of frtistees shall .1:i'.,,.i el'set'iherrs tn inese by-1arvs '
'

ARTICLE.VII
DiJTIES AND
POY'*ERS

OF OFFICERS

be the Chlef Execttblve Tht Clialrrnan of the Board shall shall presitle ar ail meetlngs' rifi'1c.:r" oi -,ie CorporaL1on and shul'I :eleci by mal orlty one l;r hl..; ir'osc'!icc , re'mainlriu mcmbers Chalrnran durlng -,he Board who ls present to act as
;reinb c r

or.

-4-

such meetln8.

Hsffi*W.$
t

2. The Chalrnan of the Board and,/or the Vlce-chal i the- Board shall have and.qfq.hgrqqy ve:999 wi.th fuil power auiho:1ty Eo execuEe notes, whlch shall be-blndlng on the

Corporaclon, conEracts, asslgrunents, re1easgs, deeds of erggij morrgages, rieeds of conveyance' and a]l.oiher legal lnst
requ1red or deened advlsable,ln conciuccl.ng the affalrs of i

-Co:pcra:1on, and ar.y and all sucn legai instrunent's and doCumints s;-.ai.I be ai-ees',cd by cire Treasurer when requlred ffi'ffi ' 3. The Secre;ary sirall keep nlnuces of all
Secreua!'y shaLl also perforrn such other duries as

. ;o :l.;ne c.: ari j.Eneri 5y l,hL' Board..

:::rr1

s*cu::.!:L.ri ol
and_

.-,!rc'

.ggTSlgtlgl".l I:^ "lo]1. slgn

checks

shal"L, s.ub,mlt !,191;r,^.!9-9"11"1.,,'fi:h all vouc re c c l p is, :: e orlcs', .:1tld. -o,!h9.r P.?P,e f ::i. t g, 3fS: Tru s t ee s t".:,J . .e.ta;tnar:.orr and .approval',,-1g",.g$ge1.-,a-s, !!13v"59v', [equlre ' t1li{N $&! .. . sub;i.!.i.aiL such 'rec-or-ds and..booksr t9.audltors, who nay': r.-.tv3-.. tr' & .::'L tir.

c.:' :rc.coun;E

i,o..r,lne uc

seiectlc by.th3-,P9aXd, t9. uliilF the,-,lffalrs

of

.3

"

_Con;,c:'a',lon. Othe:' r,rer,rbers o.f. the Corporatlon nay be authoJtlie g 3;i ;'' i;;,, '.:..: iro;::',J ic, si.;::.'checks, ln aid1i,1on to tle ?re.tsurer.:'..i,ii1il

i irc' cu:iiotilan ol aLi Ie6al 'iocut.ien:s, al'1 ;"i i' co!'i,.)r'aLe nico:'cl5 o;l;tr lL*: the n1nui,:; oi the neeulngs, ' pL-rra!nlriG io -,ne aifa!.rs and prop:'r:ies of Ehe Corporatlont). To;.;,:.Lhe:' LirL' Secretary and Tre:r;urcr shall have
.'!.,-, '.'.'.:,;r:ii:',ii' .::ital

:',Jiirori:i1ul. Li-"y

to ;('jcp a cotnpleie fllc ot' al1 corrcsponCence .iorirlicLcu I'rir irn<J u;'i behirlf ol ttrc co:'i'ir:'aiicn.
ARTICLI: VI I i
::'.l'

i'irrL

l-

t,

hL- rrc'" uarnj ngrr uL-

I'

ghc corporaEl.c,n slt:rll ln-:'e

.. ;. r.

-;rr

.. .. 1 .

c:-, or

d13irlgutab1e io, lls ncnbct's, Lrustcrrs,

o;'i'icc.rs, or otr.er prlvaLe persons r ex:cpt that lhc corporation

-5-

shall be authorized a.ed ernpowered to pay reasonable compensatlon fol servlces rendered and to make payments and olstrlbuclons ln furEherance of the purposes set forth 1n A:tlcle II hereof. No subs:ar.tlal part of lhe actlvllles of the corporatlon shall be the ca:rylng on cf propaganda, or otherwj.se actemptlng to lnfluence ieglslatlon, anci the corporallon shaII not partlclpate ln, or 1r:e:vene j.n ( lnclucilng ihe publlshlng or d j.strlbutlon of
s-,a;enents) any po11clca1 canpalgn on behalf of an.v candidate ior ;-bi1c clif j.ce. Nocrlthsrar.dlng any oEher provlsLon ol' bhese

:':;'..c).es, the corporatlorr shall not carry on any other ac:l.v1l1cs ::c: pernltied io be car't'j.ed on (a) by a corporaiion exemp; fron

l licone tax under Sectlon 50I(c) ( 3) ol the In;ernal Revs.nue ,.iLr1i.' 6f l$t4 (r):. -uhc'Jori'espondLng provls.i.on of any lu'"ure .i:'.i.ic.rj Srates Ir;!u.rnal. Revenue Law) or (b ) by a corporaElon,
lru-'.:u':c.

.'o:-.t:'l.buii.ons';o whj.ch are deductlble under Sectlon 170(c)(?) of i::u l:ticr:raI Fc'VCrruu. Code of I95q (or thc correspondlng provlslon
-::' ir;',y !'u'.u:'e

ijl::ie'i Staces Ir:terna.L

ARTICLE

Revenue iaw).

I,\

ANNUAL ACCOUNTI}IG

'lhu- i'i r;,:nI

yeiir of

Ehe corporati.on shal:. be f he f lscal

i . 'l'i,;: ::...:.';",; i, i' 'lrus:;r,.lg

:! .

shu

I nai:e iirr iln;iui,l accounElng of

:',-,1:e ii',E

:r:'rci

.llssursemenLs of funds anci of result, lng asseC:;

a:-.C

li.ao.!..1t .1,e:; to cne nenbersh j.p of THii LAM3 0F 00D.

ARTI CLiJ
X

irl,Oi'TiOtl AllD A'\|E;lDi'l:NT i)i" bY-LnUs

'i'i.'-..;,: i:i'-Lir'"r.;l ::i;ali t,ecoi:tr: uJrcriiL Ic' upOrr ildopUiOn by
i::t j u.'
:1

:'.J ul' Lrie 3oarr: ot- TrusLc'e: or eny ol'

i,h,-rn

'.r',i.:Ju iii-),'t':L,

, iirty bc rulrc,tl,ecl , al,!eretl

:'.-,: !ry a l;l:r,pit-r n&Jorlty of ihc bo:.:'tl cj' :;.!:s-vees.

-o-

ANTIqL' XI
DiSSOLUTION OF CORPONATIO}J

l. The corporatl0n may be cilssolveci by act10n of a two:h j.rcs rnaJority of the 3oard of Trusiees. 2. If a quorun of ?rusiees cannot be gainereci, any t.,ro oi'ilcers nay, afi,er subsc:-1bi.ng uo a stage,"e;.it i,o ;hai ef fect, ci'.ssoive ihe Corporat! on. 3. upo' ihu' dlssolut lon of the corpo:-aEl.on, the Soard of ?:':;5;.',-'5 Sha-.i. al-Uer payl.ng or naklrg prov-'si.on ior the paymen! ' c:'. a-i oi iht ii.a'o11ic1es ol' thc- ccri-;:oraLJ.on, d1s1>ose of atl. of thc .
cs-;:'--s of the corpora"lon r'xcluslvely for t,hL, purlr.oses of rhe col';r,:':'at 1on j.lr such nanncr r or to such or.6ani.zai, j.on or o:.1;:rn1za!1ons

ly for. cha:.iLablc, educai.!.onal, :'c - li;lous , oi' 5clu.11t, 1i1c purposes as sha].r ai --he tlrile quailfy as irli r:ncirii)i, r.r!'rlii'l:eilon or organlzattons under seci, lon 501. (c) ( 3) oc i.:.r Il;:.,..nna1 Rt:vunil Codc of l95rt (or the corresponcilnlg prOvlSlOn
L1

:'L:;:r:i.:r:d a;:d qrpc.:'at 9d :-xc1us1ve

ci' irri.'i I'uLu!'1. ,:"''.cd staies rnte;-na1 Revenue Lrw), as the Board of T!'ui:ees sharl iiurJrI',i.ne. nny such assei:i noi so clsposed of si:;i i I bc ,J lspt--.;erl c f by thc, courE ol. conunon ?icas oi the county -uhc ir...ir;c lpal of f lce of the Corporai, i;: rr'irich Ion 1s then locabed,
c.':ci,

l;i.vciy !'r)r:lJCh purposes or to.:.,rch or6anl.zatlon or organl:::.'.:'.,;,.:r iii-i .:rl.i .joi.rt,'::iiaIi determjt..r,, wi.!icn a:.e organj.:ed anci fot' sucll purposes.

c;,.:t'dL,..s exc.,;s.1.,.c-Iy

a?

15IE LAI'18 OF

204 'doolwlch Court Tlmonlurn, MarYland 21093

COD

RECEIVED JUN -.119i6 otsntff iltE1n 0f mErul trIalJE crlF Fslrt r ErrEq mFt

Phone:

352-2A00

-. illl[dE ;r

are
and

I herebY declare and afflrm bhat the foregolng By-Laws e true and c.orrect copy of the By-Laws whlch were ratlflecl adopted bY the Board of Trustees of The Lamb of God'

Presldent

tary-Treasur

Attachment

#6

November 5- iggz

Dear Ed:

surprisrJ bo learn tiat you have submitLed a community memberslup rene\^ral form. Based upoo representatrons tlat you have made to some oi trs, personally, rnd to otlers in tie csmmunrty, we did not befieve that you were interested in re-mem.bering.
We were

that we are sonev,fr.at perplexed by this laiest acticn cn your part. The ?j:rds of tbings that you have eitier stated or uritten strike us as inconsistenl witb a desire to continue on as a member of the community. They also appear to be inconsistent witi the criteria for membership t1rat has been adopted by the communit,v.
We have to conJess

Consxluently, we are requesiJng ttrat you please submit a letter 0o us addressing these seeming inconsistencies. in your letber, please atfempt to reconcile your prior-stated/written views on our community life and leadership form wittr your apparent des'ire to renew membership in the community.

would ask tlat you submit your letter in tle next two weeks so tiat yorrr renewal of membership request can be given limely aflention. In tlre meantime we shall hold your request for membership in abeyance until this matfer has been cleared up. Inasmuch as lhe selection process for tlre Pastoral Council vill be occrrrring within this same F,r'o-r*rek. perio,J, we shal1 not b,e able to entertain your possible selectjon iorm shotrld it be submitted prior Lo receiving your letJer.
We

'ffe look forward to heanng frorn you and \^tish to thank you for your cooperation in tfus request.
Sincerely,

Dave I'lodar Fred Lessans Phil Buck Randy Appel

li
-ilta*'"y-l

At-t achmen

#6
3444 ELLICOTT CENTER sulTE I ol
{301} 750-7530
ORIVE

W*'d/ 9-*, q.-M 9Messrs. Nodar, Lessans, Buck, Appel The Lanb of God 306-J N. Chapel Gate Lane Baltinore, MD 2 L229
Gentlemen:

ELLICOTT CITY. MARYLAND 2IO43

November

9, Iggz

f acknowledge your unsigneri f orm letter of No.renber 5, LggZ, expressing surprise, disbelief and perplexity. I have a sinilar response to your letter, especially to Ehe innuendo and vagueness of your references.
Since you have not made your ambiguous insinuations c1ear, nanely rhat it is that you believe r need to explain, a reasonable response is not possible. Meanwhile, ry position is very clear to ne. God called me to Baltinore and the tOG over ten years ago. since he has not called me out ret, r believe there is sti1l some function for ne to play in ttr"'toc change
process.

Thus' your duty, it seems to D, is to accord me the fu1l prerogatives of nembership, unless you have concrete evidence of nisbehavior on my part. r seriously doubt you do, since you would no doubt follow the biblical mandate Eo confront me directly and honestly and forthrightly with such. Br vords and actions have arways been in the light for Moreover,caie any who t,o observe.

2A*

Yery truly yours,

Ati,aehmeni

#7

Nnrvernhcr't1 i a_?el'*r^
-vt

lQO2 .. .-

DearCo.rmells,:

lye wish to acknowled.ge receipt ofTor:rletterof Nrrnemberl3th, We rre iakingyuur response r:nder adrisement rt this time and sha[ be coEmunicating with yru lrrrther. br the meontime, if there is rnflhingelse thatTorr eould like to present, we shallbe more'thrn glad to receine it.
Thor*

pu egain fcryor:r coopntion'

SinceretY,

Dave Nodar,

Onbehalf of the coordinalon