TABLE OF CONTENTS
INTRODUCTION 3
PART I - The Findings & Recommendations
Chapter I: Basie Report of the Evaluation Team...........4 GFF FSanoe 4
Chapter II: A Lay Association of the Christian Faithful? 8
Chapter III: Substantiation of Allegations of Wrongdoing............. 4
Chapter IV: The Healing Process and Procedures for Those Hurt . 16
Chapter V: Recommendations for Transmitting the Decision ............. 18
PART II - The Findings of the Team
Chapter I: Organization of Servants of Christ the King
Section (1) Validity of the Servants of Christ the King covenant
Section (2) authority in servants of Christ the King .........
Chapter II: Structure of Servants of Christ the King
Section (1) Excessive Demands on Time . .
Section (2) Violations of Privacy and Conscience
Section (3) Destruction of Self Esteem ..........
Section (4) Narrowing of Relationships by Narrowing
the Environment . . 42
Section (5) Excessive Fear . 44
Section (6) Women's Issues 45
Section (7) Children’s Issues. 45
Chapter III: What Went Wrong
Section (1) Failure of Leadership in the Pastoral System
Section (2) Lack of Confidentiality ................
Section (3) Lack of Accountability of Pastoral Leaders.
Chapter IV: The Mechanism of Social Control in SOCK ................- 31
Chapter V: Errors in the Teachings of Servants of Christ the King
Section (1) Fundamentalism . . . pa ES TEA EES
Section (2) Perfectionism - Gnosticism .
Section (3) Worldview .
Ral INTRODUCTION
The Second Vatican Council of 1962-1965 marked a profound ch nge in the manner of
operation of the Roman Catholic Church. The far reaching effects of this council are only now
beginning to be appreciated, some twenty-five years later.
In 1968 another event happened that has also uniquely shaped the lives of a large
number of God’s faithful people. At a meeting of people in Duquesne University in Pittsburgh,
a group of people met to acknowledge the work of the Holy Spirit in the Church.
In 1974, a small group of people met in Steubenville, Ohio to live the charismatic life-
style and to bind themselves in a covenant community. They sought to incorporate themselves
into the life of the Diocese of Steubenville, and in 1980 they were given official recognition
by Bishop Ottenweller and given the status of "quasi-parish",
The arrangement called for an annual review of the community each year by the bishop
and the community leadership. The pastor of the Community was a priest of the university,
who was technically an associate pastor (now called Parochial Vicar) of the local parish in
which the University is located, St. Peter.
In 1982 the Servants of Christ the King associated themselves with a new organization
of covenant communities, the Sword of the Spirit, headquartered in Ann Arbor, Michigan, In
due time, this SOS organization became more inter-denominational and less exclusively
Catholic. Some practices and teachings of SOS were not compatible with those of the Catholic
Church,
In late 1990, and in early 1991, a significant number of people either wrote to the
bishop or spoke to him, indicating that severe problems existed in the SOCK community. Most
of these people had decided to leave the community, or were seriously considering this action.
Bishop Ottenweller, having taken note of the people's concerns, notified the SOCK
leadership that he was not going to renew their agreement at the present time, pending the
resolution of the allegations brought to him. He would extend the previous year’s approval for
the time being, providing the SOCK leadership immediately’ severed their relationship with the
Sword of the Spirit; and would cooperate with the team that would be appointed to look into
this matter.
In accordance with Canon Law (396, #1), Bishop Ottenweller announced a Pastoral
Visitation, and duly appointed Canonical Assistants in Visitation to assist him (cn #396, 2).
The visitation was held on Sunday, February 24th, 1991 at Central Catholic High School, at the
time SOCK usually meets (5:15-7:30pm), and continued through the weekend of March 8-10th
with smaller meetings.
The Canonical Visitation Assistants spent the next two weeks compiling the
information, assessing it, and making the necessary determinations. The document which
follows is the report of the findings to the Bishop of Steubenville, Albert Ottenweller. ‘A VERY BRIEF SUMMARY
‘The report contained herein is quite extensive. Its an exhaustive study not only of
the Servants of Christ the King, but also of the very concept of covenant community and its
relationship to the Church.
‘The Canonical Assistants in Visitation amassed a vast amount of testimony, reports,
complaints and fears. ll have been considered quite thoroughly. Through a careful analysis
and a lose comparison of community practices with the current law of the Church, it quickly
became apparent that setious deficiencies have existed in the Servants of Christ the King
(SOCK) for many years, particularly since their affiliation with the Sword of the Spiri
‘The investigative process has validated the original complaints of the Bishop to the
SOCK leadership. The Canonical Visitors discovered an inability of the Community of the
Servants of Christ the King to respond to these and similar complaints, to adapt to changing.
situations, or to recognize the importance of individual members, and the value of their input,
con matters of concem to them. Its a seene played repeatedly in so many areas.
‘The conclusion of the Canonical Visitation Team is to recommend to the Most
Reverend Albert H. Ottenweller, D.D., Bishop of Steubenville that the Servants of Christ the
King no longer enjoy canonical status as a "quasl-parish or even a full personal parish,
‘The Community of the Servants of Christ the King should be permitted to continue
its existence, but as a diocesan association under the direction of a duly appointed diocesan
Priest. It might be as a diocesan society, or as a Lay Association of the Faithful as envisioned
In the Code of Canon Law and delineated further in this report. In either case, a period of
education as to “what went wrong” is to be mandatory for all members.
It is further recommended that the Coordinators of the Servants of Christ the King
resign their office immediately, and not be eligible for office again for at least three years.
A procedure of election of officers and orderly transition of office should be developed in
accordance with Canons 323 and 324 of the Code of Canon Law.
‘The ideals of people who joined this Charismatic Covenant Community offer great
potential for the Church. However, with the consistant pattem in this community of not
sharing actively in the parochial and diocesan ministries, it seems much more to the future
benefit of the Church of Steubenville that community members belong actively to the local
parish and participate in charismatic renewal activities much as any person might participate
an otganization, religious or secular.
‘The Canonical Assistants in Visitation express their gratitude to Bishop Albert
Ottenweller for the confidence he placed in them, and for his willingness to confront and
solve a difficult situation because “people in his diocese were hurting",
Rev, W. Kent Burtner, OP Rev, Walter Debold Rev, James J. LeBar, Chima.
Rey, Lawrence Gesy ‘Mrs. Doris Quelet PART I - The Findings & Recommendations
Chapter I: Basic Report of the Evaluation Team
For centuries the basis of Catholic life has been the parish. In societies less complex
than ours, the parish is seen as the center of activity not only for the sacramental life of the
local church, but also for social, educational and recreational activities. The council documents
have this to say about the parish:
“It is impossible for the bishop always and everywhere to preside over the
whole flock in his church; he must of necessity establish groupings of the
faithful. Among these, parishes set up locally under a pastor who takes the
place of the bishop are the most important: for in a certain way they represent
the visible church as it is éstablished throughout the world." (Sacrosanctum
Concilium, 42).
The current Code of Canon Law defines the parish:
515, #1 "A parish is a definite community of the Christian faithful established
on a stable basis within a particular church; the pastoral care of the parish is
entrusted to a pastor as its own shepherd under the authority of the diocesan
bishop.
515, #2 "The diocesan bishop alone is competent to erect, suppress or alter
Parishes; he is not to erect, suppress or notably alter them without hearing the
presbyterial council,
515, #3 A legitimately erected parish has juridic personality by the law itself,
516, #1 Unless the law provides otherwise, a quasi-parish is equivalent to a
parish, a quasi-parish is a definite community of the Christian Faithful within
a particular church which was been entrusted to a priest as its proper pastor
but due to particular circumstances has not yet been erected as a parish."
Pope John Paul Il reminded the world of the primacy of the parish in the life of the
Church when he wrote in the January, 1989 Apostolic Exhortation, Christifideles Laici:
“The ecclesial community, while always having a universal dimension,
finds its most immediate and visible expression in the parish, It is there that
the church is seen locally. In a certain sense, it is the church living in the midst
of the homes of her sons and daughters
“It is necessary that in light of the faith all rediscover the true meaning
of the parish, that is, the place where the very ‘mystery’ of the church is present
and at work, even if at times it is lacking persons and means, even if at other
times it might be scattered over vast territories or almost not to be found in
crowded and chaotic modern sections of cities. ...
“Plainly and simply, the parish is founded on a theological reality,
because it is a eucharistic community." (#26) 5
It is not surprising therefore, that the Bishop of Steubenville constituted the Fellowship
of the Servants of Christ the King as a quasi-parish, giving its pastor the care of souls as
envisioned in Canon 216,#3 of the 1917 Code of Canon Law (in effect at the time) ‘which
corresponds to Canons 528-538 of the present Code.
With this in mind, a pastoral visitation team would expect to find a group of committed
people who were working closely with their (quasi-)pastor in the everyday life of the Church.
It was particularly disturbing therefore to find that, in all the interviews, presentations, letters
and personal conversations, the role of the duly appointed pastor in the spiritual life of the
community was not even mentioned in a single instance. Only when the subject was raised
by the Canonical Assistants in 2 meeting with the coordinators was an attempt made to show
that the pastor had any active role of pastoral leadership.
There has been a sincere effort to promote SOCK as a truly Catholic Community in full
communion with the Bishop and working dlosely with him in church matters. The knowledge
that there was a truly *Catholic Covenant Community in Steubenville caused more than a few
people to leave their family, friends and neighborhoods and move to Steubenville.
In the beginning, things ran well. Highly motivated and highly idealistic people sought
only to know, love and serve God to the best of their ability in the context of a community
of covenanted people with the same goals and aims.
In the course of time, however, the idea of finding the source of their faith in the
parish under the direction of the pastor was lost. It was replaced with a system of "pastoral
leadership" that has no foundation in Church law or practice. It was a system which
overstepped its boundaries so much that any connection to the life of the local church (the
Diocese of Steubenville) was lost.
Even the opportunity of an annual meeting with the Bishop was not carried out with
a spirit of honest reporting. ‘The Bishop was told only what they thought he wanted to hear,
and any problem that might have surfaced inside the community was considered to be
community business, and thus it should not concern the Bishop.
Teachings and disciplines of SOCK were neither in accord with the Documents of
Vatican Il nor in keeping with the mind of the Church. Rather they came from self-developed
programs highly (if not totally) influenced by the later association with the Sword of the Spirit.
(Specific examples of erroneous teachings and disciplines will be found in later chapters.)
In addition to these questionable teachings and discipline, a system of “pastoral
leadership" came to SOCK when they affiliated with the Sword of the Spirit. By all accounts
it began as an honest attempt to provide people with a system of security as they all lived out
their commitment in the community. However it eventually developed into a system of
manipulation and mind control that can best be described as devastating. It was as if the
individual had surrendered his/her conscience to the community. It not only controlled the lives
of the people but it also directed their way of thinking, their family and other personal
relationships, and often times was in direct conflict with the teaching of the Church. It made 6
“ these words of Pope John XXII, in Pacem in Terris (1963) not only meaningless, but erroneous
if the above mentioned system were to be correct:
“The dignity of the human person also requires that everyman enjoy the right
to act freely and responsibly. For this reason, therefore, in social relations man
should exercise his rights, fulfill his obligations and, in the countless forms of
collaboration with others, act chiefly on his own responsibility and initiative.
This is to be done is such a way that each one acts on his own decision, of set
purpose and from a consciousness of his obligation without being moved by
force or pressure brought to beat on him externally. For any human society
that is established on relations of force must be regarded as inhuman, inasmuch
as the personality of its members is repressed or restricted, when in fact they
should be provided with appropriate incentives and means for developing and
perfecting themselves." (#34)
Robert J. Lifton, did a study of brainwashing in China, and published his findings in
‘Thought Reform and the Psychology of Totalism, Univ of North Carolina Press, 1989, (originally
published in 1961 by W.W. Norton Co.) In the preface to the latter edition he encapsulates the
problem:
"Now, after twenty-eight years, my own sense of this book has changed. I see
it as less a specific record of Maoist China and more an exploration of what
might be the most dangerous direction of the twentieth century mind—the quest
for absolute or “totalist" belief systems.
“indeed, that quest has produced nothing short of a worldwide epidemic of
political and religious fundamentalism-of movements characterized by literalized
‘embrace of sacred texts as containing absolute truths for all persons, and a
mandate for militant, often violent, measures taken against designated enemies
of that truth or mere unbelievers. The epidemic includes fundamentalist versions
of existing religions and political movements as well as newly emerging groups
that may combine disparate ideological elements."
He calls these latter groups cults, noting too, that this is a somewhat pejorative designation.
He cites three characteristics that mark these groups:
‘first, a charismatic leader ...; second patterns of "thought reform’; and third, a
tendency toward manipulation from above with considerable exploitation
(economic, social, or other) of ordinary suppliants or recruits who bring their
idealism from below. (p. vii)
Unfortunately, two, if not all three, characteristics are quite readily verified in SOCK.
‘The sections following discuss in detail, the problems and the errors found in SOCK by
the Visitation Assistants in its canonical investigation of the allegations placed against SOCK.
Unfortunately, the visitators also found that the serious allegations brought to the Ordinary’s
attention were but the tip of the iceberg. 7
As a result of the many letters, testimonies, and reports submitted to the Canonical
Assistants, and after further personal study of them, the following conclusions and
recommendations are made:
SOCK totally ignored their privilege as 2 quasi-parish.
~The designated pastor had little, if any, say in the day-to-day
operation of the community.
~School assessments and other financial obligations were
based on income reports that were not complete.
~2 concurrent system of leadership and responsibility was developed which
paralleled that of the Church, but was in fact regarded as more important
than that of the Church itself.
~there were invasions of privacy by leaders that are totally against Church
teaching.
~priests of the diocese were not always welcome at SOCK gatherings.
RECOMMENDATION:
~The designation as quasi-parish be rescinded.
~People be directed to return to their territorial parishes for their sacramental
and liturgical life.
~SOCK be allowed to exist, in full communion with the local Church under
its Ordinary, but only after a complete change of leadership, and an exten-
sive education of its members on “what went wrong". Chapter II: A Lay Association of the Christian Faithful?
the introduction of the Code of Canon Law in 1983, many Charismatic Covenant
Communities have sought status as a Private Association of the Laity. During the Synod on
the Laity in 1987, covenant community members from many areas were conspicuously present
as lobbyists get their point across. (Few, if any other associations of laity, did likewise.)
Several attempts were made to have covenant communities recognized as a Private
Association of the Laity in accordance with Canon 310 of the Code of Canon Law. When the
efforts of the Sword of the Spirit to be recognized as a Private Association were frustrated,
an allied association called "Christ the King International” was devised to mask the inter.
religious nature of SOS. At the time the People of Hope were in dispute with the Archbishop
of Newark, inaccurate information was given to People of Hope members, urging them to
continue to resist the requests of the Archbishop. More recently, the current Archbishop of
Newark approved the People of Hope as a Lay Association of the Faithful, based on the
Presumption that they were members of the Vatican-approved Christ the King International.
To this date (March, 1991) the Pontifical Council for the Laity has not recognized Christ the
King International as a Private Association of the Laity.
On November 30th, 1990, Eduardo Cardinal Pirino, President of the Pontifical Council
for the Laity, recognized the Catholic Fraternity of Charismatic Covenant Communities and
Fellowships as a Private Association of the Christian Faithful ad experimentum for a period of
five years. Thirteen covenant communities from six nations comprise this Fraternity. The
Christian Community of God's Delight in Dallas, the City of the Lord Covenant Community in
Arizona and California, and the Glory to God Covenant Community in Topeka are the U.S.
members.
Interestingly enough, neither Sword of the Spirit nor the Servants of Christ the King
are listed. From information obtained from Father Michael Scanlan on March Sth, 1990 in the
SOCK offices, it appears that SOCK was not eligible to join the Catholic Fraternity since it was
art of the SOS which was “not Catholic enough’.
Although the existence of SOCK currently as a quasi-parish actually precludes its being
a lay association at the present time, it is well to examine SOCK's activities in relation to the
requirements of a Lay association of the Faithful, since this is one possibility of existence if
the quasi-parish status is changed by the Bishop.
‘The current Code of Canon Law treats Associations of the Christian Faithful in Book Il,
title V. (#298-329). In addition, a very helpful document in assessing these canons is found in
the publication of the Pontifical Council of the Laity, THE LAITY TODAY (#32:33- 1989-1990)
in an article entitled Movements Within the Ecclesial Communion and Their Rightful
Autonomy.
To begin with, Canon 298 state
#1 "In the Church there are assi
ions distinct from institutes of consecrated life and societies of apostolic life, in which the Christian faithful, either dlergy
OF pai, oF clergy and laity together, strive by common effort to promote’.
more perfect life or to foster public worship or Christian doctrine or to exercise
other apostolic works, namely to engage in efforts of evangelization, to exerciee
‘works of piety or charity and to animate the temporal order with the Christian
spirit
#2 The Christian faithful should enroll especially in associations which are
erected or praised or recommended by competent ecclesiastical authority."
Book Il, Chapter Ill of the Code of Canon law contains the canons pertaining to private
associations of the faithful,
Canon 321: The Christian faithful guide and direct private associations according to
the prescripts of their statutes,
SOCK has members guiding and directing its operations. Whether itis
according to the statutes of the community is the subject of this inquiry.
Conon 322, #1. A private association of the Christian feithful can acquire juridic
personality by means of a formal decree of the competent ecclesiastical authority
mentioned in canon 312,
SOCK is now constituted as a quasi-parish. The bishop could change
this.
#2 No private association of the Christian faithful can acquire juridic
Personality unless its statutes have been approved by the ecclesiastical authority
Me aned in canon 312,31; however, the approval of the statutes does not change
the private nature of the association. (of. canon 113123 for definition of ‘juridic
erson).
Because SOCK is presently @ quasi-parish, this canon does not apply.
Canon 323, #1 Although private associations of the Christian faithful enjoy autonomy
in accord with the norm of canon 321, they are subject to the vigilance of erletasticn
authority in accord with the norm of canon 305 and are subject to the governance of
the same authority.
SOCK is in compliance with this canon by its cooperation in this
inquiry.
#2. It Is also the responsiblity of ecclesiastical authority, while observing the
autonomy proper to private associations, to be watchful and take care that thelr
energies are not disipated and that the exercise of their apostolate is ordered towond
the common good.
The competent ecclesiastical authority of SOCK, the Bishop of Steuben-
investigating claims that SOCK is not living up to its avowed Purpose.
wille,
Canon 324, #1 - A private association of the Christian faithful freely selects its own
‘moderator and officials in accord with the norm of its statutes, 10
SOCK has selected its own moderator and officials. There appears to be
no freedom in the manner SOCK selects its officials. These leaders have been
selfappointed (‘God gave me this call...) and these same self-appointed
leaders alone choose their successors. SOCK statutes which are opposed to
the spirit and letter of Canon 324, #1 are also questionable.
#2 A private association of the Christian faithful can freely choose a
spiritual advisor, if it desires one, from among the priests legitimately exercising
ministry in the diocese; however, he needs the confirmation of the local ordinary,
SOCK has 2 pastor, the spiritual advisor, appointed by the Bishop
because it is a quasi-parish. However, it is well documented in this inquiry that
in reality, spiritual advice is given by the coordinators and pastoral leaders,
NOT by the priest spiritual advisor.
Canon 325 #1 A private association of the Christian feithful freely administers the
‘goods which it possesses according to the prescriptions of is statutes, with due regard
for the right of competent ecclesiastical authority to be watchful that the goods are
used for the purposes of the association.
SOCK did not make full disclosure of the Community funds to the
Ordinary. In financial matters the Fellowship (quasi-parish), consistently did
not make full disclosure of parish funds to the Bishop so that the diocesan
assessments to the quasi-parish were lower that they should have been,
Canon 326 #1 A private association of the Christian faithful ceases to exist in accord
with the norm ofits statutes; it can also be suppressed by competent authority ff its
activity causes serious harm to ecclesiastical doctrine or discipline or is a scandal to the
faithful,
This Canonical Visitation by the competent authority (the local
Ordinary) is in accord with this canon.
It would appear, at least at this point, that SOCK leadership failed to heed the
words of Pope Johii Paul I! in his 1990 Apostolic Exhortation, Christfideles Lai
“In a primary position in the church are the ordained ministries, that is,
ministries that come from the sacrament of orders. In fact, with the mandate
to make disciples of all nations (cf. Mt. 28:19), the Lord Jesus chose and
constituted the apostles-seed of the people of the new covenant and origin of
the hierarchy (Ad Gentes.#5) — to form and to rule the priestly people. The
mission of the apostles, which the Lord Jesus continues to entrust to the pastors
of his people. is a true service, significantly referred to in Sacred Scripture as
diakonia, namely, service or ministry. The ministries receive the charism of the
Holy Spirit from the risen Christ, in uninterrupted succession from the apostles,
through the sacrament of orders: From him they receive the authority and
sacred power to serve the church, acting in persona Christi capitis [in the person nu
of Christ, the head] (Presbyterorum Ordinis, 2) and to gather her in the Holy Spirit
through the Gospel and the sacraments.
“The ordained ministries, apart from the persons who receive them, are *
a grace for the entire church. These ministries express and realize a
Participation in the priesthood of Jesus Christ that is different, not simply in
degree but in essence, from the participation given to all the lay faithful through
baptism and confirmation, On the other hand, the ministerial priesthood, as thé
Second Vatican Council recalls, essentially has the royal priesthood of all the
faithful as its aim, and is ordered to it. (Lumen Gentium, 10).
“The lay faithful in turn must acknowledge that the ministerial priesthood
is totally necessary for their participation in the mission of the church." (#22)
The SOCK system of pastoral care and direction was quite independent from any type
of Church supervision. It bore little resemblance to the Holy Father's concept of the ordained
ministry. The Bishop himself, for example, told the SOCK leadership in the presence of the
chairman of this inquiry that never once had he been invited to a community gathering to give
a teaching. (He was invited to celebrate Liturgy often, and did so as often as his schedule
Permitted.) Many interviews, and letters as well, brought to light a practice in which the
ordained priest was in effect merely a "hired hand", brought in for the Sacrament of Reconcilia-
tion or to celebrate Mass. Even the privacy of the Sacrament of Reconciliation was violated
at times when people received advice from the priest to take a certain matter to the
coordinators, rather than discuss it in the context of the Sacrament. One person, a pastoral
leader, told how he regularly taught that the leadership, not the priest, would handle all
problems.
While it might be argued that SOCK documents promoted loyalty to the Holy Father
and the local bishop, it was an empty gesture, for the membership could never really take a
problem to the hierarchial Church. It had to be taken to the pastoral leadership. Several
People interviewed indicated they had been labelled as rebellious or disobedient when they
refused to follow directions, even though those directions seemed at variance with the
Church's teaching.
‘The community had fallen into a warped sense of jnission in recent years. Individual
families, and individuals were quite generous with their time, possessions and money.
However, much of that generosity extended only to members of the community, and to no one
else. When some community members assisted others outside the community, they were
reprimanded for having done so.
Turning once again to Christfideles Laici, we find the “Criteria of Ecclesiality* for lay
groups in section #30. The Holy Father writes:
“It is always from the perspective of the church's communion and mission, and
not in opposition to the freedom to associate, that one understands the
necessity of having clear and definite criteria for discerning and recognizing
such lay groups, also called ‘criteria of ecclesiality.*
“The following basic criteria might be helpful in evaluating an association of the 12
lay faithful in the church:
~The primacy given to the call of every Christian to holiness, as it is
manifested ‘in the fruits of grace which the Spirit produces in the faithful, and
in a growth toward the fullness of Christian life and the perfection of charity.
(Lumen Gentium, 39, 40) ...
=The responsibility of professing the Catholic Faith, embracing and
proclaiming the truth about Christ, the church and humanity, in obedience to
the Church's magisterium, as the church interprets it. For this reason every
association of the lay faithful must be a forum where the faith is proclaimed as
‘well as taught in its total content,
~The witness to a strong and authentic communion in filial relationship
to the pope, in total adherence to the belief that his is the perpetual and
visible center of unity of the universal church* and with the local bishop, ‘the
visible principle and foundation of unity’ (Lumen Gentium, 23) in the particular
church and in ‘mutual esteem for all forms of the church's apostolate.’
(Apostolicam Actuositatem, 23).
~Conformity to and participation in the church's apostolic goals, that is,
‘the evangelization and sanctification of humanity and the Christian formation
of people's conscience so as to enable them to infuse the spirit of the Gospel
into the various communities and spheres of life (ibid, 20).
~A commitment to 2 presence in human socety, which in light of the
church's social doctrine, places it at the service of the total dignity of the
person.
‘There is no doubt that SOCK fulfilled most of these criteria. On the surface it might
seem that all of them were fulfilled. However, a closer comparison of (a) what SOCK said it
does and (b) what individual members said they were required to do, often paints a different
picture. The pastoral leadership program has been a source not of growth in the faith, but
of diminishing the faith to such a point that many (former) members relate that now they are
almost afraid to go to the Church, to pray, even to think spiritually. They are angry, and feel
abandoned by the very system that they thought would bring them to greater spiritual heights.
The overwhelming commitment in SOCK was not to be a presence in human society,
but rather to close, into itself to be safer, more protected from the evils of the world, and
separated from the "many evils of the post-conciliar Church."
In concluding this subject, we cannot overlook Canon 678. It treats of religious
institutes and their relationship to the local bishop. "While analogously respecting the
principle of fidelity to its specific mission and works (cf. Canon 677, #1) all the members of
4 movement must be subject to the authority of the bishop, following him with devoted
‘obedience and reverence in matters concerning the care of souls, the public exercise of divine
worship, and other works of the apostolate. (cf. Canon 678, #1).* (Comments and Reflections
+#32-33, 1989-1990, p.61) The moderators (leadership) would ordinarily be the best judge of
whether the organization is living up to its constitution. But, when a significant number of
members appeal to the Bishop for redress over certain abuses, the bishop must respond, for
the care of souls is his primary responsibility. 13
Therefore the Visitation Committee reiterating the earlier statements, presents the
following conclusions and makes the recommendations which follow:
CONCr
~SOCK has not lived up to its designation as a quastparish
Much, iffnot most of SOCK’s teachings come from the Sword of the Spirit, and a
deficient in Catholic teaching.
{SOCK does not at the present time meet the criteria for designation as a Lay
Association.
3COM! JATIONS;
that SOCK no longer be a quasiparish
~that SOCK be permitted to form as a lay association with four preconditions:
a) all present leaders resign and not be eligible for office for at least
three years;
b) all current members participate in education programs to learn “what
went wrong";
4 that future leaders be truly elected;
4) that a moderator who reports regularly to the Bishop be appointed
for SOCK. 14
Chapter Ill: Substantiation of Allegations of Wrongdoing
Toward the end of 1990, a group of people approached Bishop Albert H. Ottenweller
to inform him of certain allegations regarding the Servants of Christ the King, a Covenant
Community established by the Diocese of Steubenville as a quasiparish.
‘This section describes the allegations and the team's findings,
The eight complaints made by the Bishop to the community on 1/10/91, after a thorough and
many-faceted examination, have been found to be true.
A. Honest communication. SOCK leaders told the committee that they had told
the Bishop only what he had specifically asked for. The leaders also indicated
after the start of the investigation that there were issues they did not inform
the Bishop on. Members related that they were assured over the years by SOCK
leaders that (prior to the investigation) the Bishop was fully informed about the
group.
B. Control of members lives. Letters and interviews of current and former
members have confirmed that decision-making, child rearing, family life, and
conduct of daily life were all subject to the approval or disapproval and
direction of coordinators and "pastoral leaders". In addition to substantiating
the charges the Bishop made, the visitation time found that at times control of
members’ lives included buying and selling of real estate, and at times the
location of a home, and at times employment.
C. _ Elitism. The committee was told by members that salvation is in and through
the community, and that full Christian life can be lived only in the community.
Amember said he was told the community had to change the Church. Leaders
urged members to perfection, while ignoring many of their own weaknesses.
Members sometimes felt that to leave the community would be to leave God
and/or risk losing salvation. >
D. Secrecy concerning affairs of the community; and privacy. Many interviews
indicated excessive secrecy. Some members complained that the leaders did not
adequately disclose finances. One member said that he had locked tape
recordings in the trunk of his car to prohibit the Bishop from seeing them. On
at least one occasion a diocesan priest was excluded from 2 community
‘meeting. Many members of violation of their rights to privacy. for example,
more than one person related that, when going to confession in a community
setting, they were told by the priest to take certain matters to ‘pastoral leaders*
in the community.
E. Intrusion into family life. Many members were told how to dress, wi
spouse should do various household chores, how to schedule their family life, 15
and how to control their children. Many couples were told to leave children
with sitters in order to perform services for the community. Some wives
complained that things said in confidence to their "pastoral leader were
eventually conveyed to husbands.
Fundamentalism. The leaders have exploited Scripture through narrow
interpretations. The Foundations Course referred to separation from “the world,
the flesh and the devil". The Statement of Community Order calls for complete
submission of members to their community leaders.
Lack of compassion. Members complained that, while some members received
a great deal of help, others were totally neglected when in physical or financial
need. Leaders were very reluctant to lessen the tithe obligation of those in
financial distress. Many former members complained of being avoided, and
some were accused of faltering in their calling. A member forced to file for
bankruptcy was given no help or compassion, and had to turn to family
members outside the group. Many former members complained of being
pressured to pay their tithe to the community before meeting any other
financial obligations.
Financial disclosure to the Diocese. The leadership admitted to the visitation
team that full financial disclosure was not made to the Diocese. The matter will
be taken up between the group’s accountant and the Diocese. 16
Chapter IV: The Healing Process and Procedures for Those Hurt
From the number of complaints received and the information related by present and former
members, it is obvious that in addition to any other decision made, it is imperative that a process of
healing and reconciliation be formulated to allow the former members to realize their value as servants
Of the Lord in the structure of the Catholic Church.
‘Two sessions have already been held with former members. Fathers Burtner, Gesy and
LeBar held a two-hour meeting on February 25th in St. Anthony's Parish with approximately
forty people in attendance. A presentation was made on thought reform, coercive persuasion,
and freedom of conscience with emphasis on the eight points of mind control as seen by
Robert Jay Lifton in his book, Reform and the Psychology of Totalism. Following the
presentations, the people broke into two smaller groups for discussions. All expressed
amazement that all eight points of Lifton were easily seen in the methods of SOCK.
The second session was a Saturday evening Mass celebrated in the Cathedral on March
Sth by Fathers LeBar and Debold. Several boys volunteered to be alter boys, and adults were
lectors. The congregation was invited to stand around the altar during the Eucharistic prayer,
a first for many children present. A social followed in the Cathedral basement with light
refreshments. It was interesting to note that the people were so at home that they were
reluctant to leave.
It was apparent at these two gatherings and in subsequent conversations and
correspondence that more sessions are needed. The following plan is therefore suggested for
former members:
A series of semi-public conferences will be scheduled to continue the exiting process
and to facilitate reentry into everyday parish life.
1 Adrian Reimers (South Bend, IN), noted scholar and former member (leader) of
the People of Praise will present a series on The Covenant, Authority, Family
Relationships, and other topics. (Mid-May)
Il, Mrs. Mary Bossher (White Bear Lake, MN) is an experienced family and personal
counsellor who has assisted a number of people out of cults and covenant
community. She will come for a significant period of time to work individually
with people whose difficulties are more severe.
Ul. - Fr. LeBar, Fr. Burtner, Fr. Debold and others will return for another leam-
+ ing/sharing session, as the healing process continues,
Margaret Singer (Berkeley, CA), noted psychologist and cult counsellor, who
worked with the Korean War ex-prisoners of war has agreed to come to give a
public presentation to ex-members in midjuly. In August, she will conduct an
accredited workshop for local mental health and counselling professionals with
specific ideas toward resumption of normal life. 17
Vv. Pastors in the Diocese will attend a conference on the problem of psychic
manipulation and the surrender of the conscience of the individual to the
authority of the group. This will be conducted by some of the visitation’ team
members.
Vi. In the fall season, a series of religious education sessions for adults in the
teachings of Vatican II should be established. They should be mini-courses, not
many weeks in length, and covering only a subject or two. Perhaps they could
be recorded or videotaped to allow as many as possible to receive the
education,
Asecond focus of attention must be the current members of SOCK. They, too, must
have some counselling to understand what went wrong in the group. Margaret Singer, Mary
Bossher, and Frs. LeBar, Burtner and Debold will be able to help here, too. The procedure
here will be to build on what is good in the group and correct what went wrong. However,
itis imperative that every member and leader have the opportunity not only to hear the Lifton
lecture, but actually to study the matter and come to an understanding of what went wrong.
It may be helpful to include Ralph Martin and Tom Yoder in this process so that current
members will understand and, hopefully, appreciate the fact that the difficulties extend far
beyond Steubenville.
Current members will also have to arrange for an adult education series on the Second
Vatican Council. SOCK members must come to understand that they are part of the Church
in the same way as everyone else. 18
Chapter V: Recommendations for Transmitting the Decision
When the Pastoral Visitation is concluded, and the report given to the Bishop, there
remains the task of making the decision known to one and all. A frequent fear of former
members has been that no one will ever hear of what has been decided. There is also great
fear that no blame or responsibility will be placed on the leadership of SOCK for what has
happened.
With this in mind, the following plan is proposed to the Bishop for transmitting the
decision (whatever it may be). The following elements are essential in any presentation:
most of the members were victimized
most leaders did not deliberately seek to destroy conscience, it developed over time
SOCK never operated as a quasi-parish in cooperation with the rest of the diocese.
It always wanted to act apart from the rest of the parishes.
A. TO THE BISHOPS
‘The full report, after it is reviewed by the four bishops previously determined, should
be available to every bishop in the country, particularly those who have covenant
communities within their territory. This might be done at the spring meeting of the
bishops, perhaps gathering those bishops with communities on the day prior.
B. TO THE PEOPLE OF THE DIOCESE OF STEUBENVILLE
Many people have already left the SOCK community. These families will be attending local
parishes and may be anxious to become part of active parish life. Therefore, it is important
that everyone know the decision of the Bishop regarding SOCK.
It is strongly recommended that the Bishop issue a pastoral letter on the subject that
will explain what happened, and the decision on the future of the community. This
letter should also invite the people of the parishes in the Diocese of Steubenville to
welcome the new members with Christian charity and concern, and see that they are
able to enter into the life of the parish. ,
C. FOR THE PRESS
Once the decision has been made, a public press release is needed since the media will
want to know the reasons for the Bishop's decision. This release would contain a brief
history of SOCK, indicating its great potential, never realized.
The release should include the investigative process of the Pastoral Visitation Team,
and the reasons for the Bishop's decision. A copy of the Pastoral Letter might also be
attached.
A special feature story should also be prepared for the diocesan newspaper (with the
knowledge that it will probably be picked up by other Catholic papers). 19
PART Il - The Findings of the Team
Chapter I: Organization of Servants of Christ the King
SECTION (1) VALIDITY OF THE SERVANTS OF CHRIST THE KING "COVENANT*
In its essence, @ covenant is a promise made binding by an oath that creates a new
relationship.
Understanding this, Servants of Christ the King does not have a covenant. The
document they have lacks several key elements that would make it a covenant. The key
missing elements include:
1)
3)
There is no oath. There is no swearing, either implicitly or explicitly. ‘The
Servants of Christ the King covenant includes only a statement of intent, "I want
to give...” , with mentions of "we desire" and "we promise", The Servants of
Christ_the King Policy Manual Update dated March 13, 1991, page 2 states
explicitly, "Our commitment to one another in the ‘covenant’ is a voluntary one
and not at the canonical level of a ‘solemn vow.” Our commitment is at the
level ofa ‘private vow’ in the Church (although it is not canonically the same)
Paragraph 17 of the Statutes of Christ the King Association also states,
"Membership in the Association does not involve the taking of vows, but rather
the making, of a personal commitment to abide by the covenant of the
Association.’ Covenants require an oath, a witness (usually divine) to the
obligations of the covenant.
Furthermore, there is no new relationship formed by the Servants of Christ the
King covenant. Members are Christians both before and after the commitment,
and nothing new is added or changed.
Unlike a true covenant, there are no mutual obligations, that is, it is not a
mutual relationship. Commitments in Servants of Christ the King are from the
bottom up.
‘There are also many ways in which the Servants of Christ the King covenant differs from
a true covenant, and resembles a legal system. These differences include:
1)
2)
3)
Cause and effect in the Servants of Christ the King covenant are based on ritual,
on power. A true covenant sees both cause and effect as historical. No social
Power can cause or prevent the effects of a covenant.
The Servants of Christ the King covenant is maintained by a monopoly of force.
This is law, not covenant.
‘The Servants of Christ the King covenant relationship can be unilaterally
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