1992-1994

the

Lamb of God Covenant Community

A Branch of the Sword of the Spirit, 1982-1991
Baltimore, MD

The following post includes: a) A letter from John Cignatta to the Archbishop William Keeler; b) A two page petition requesting, inquiry, evaluation and action, by present (1992) and former members; c) An eight page article published in Baltimore magazine written by Patrick J Kiger in 1994 entitled, The Cult Next Door. Of note, these complaints rose to private attention of the local Catholic Bishop two years after Lamb of God had separated itself from the Sword of the Spirit. Instead of reforming itself after severing its relationship of submission to the SOS, this Covenant Community appears to have continued on in an aberrant manner. Lamb of God had been formed under the Word of God/Sword of the Spirit for most of two decades. Bishop Ottenweller in Steubenville made a very insightful comment when he said in 1991 that, There needs to be therefore, a program of re-education to return members to a sense of Church important for those who call themselves Catholic.1 You can order Catholics out of the Sword of the Spirit, but getting the Sword of the Spirit out of Catholics is an entirely different task.
John Flaherty, Grand Island, NE December 29, 2011
1

Ottenweller Finds Allegations Valid, June 21, 1991 http://www.scribd.com/doc/19099693

I
John and Marie Cignatta 618 Aldershot Road Baltimore, Maryland 21229 (410) 744-0865 March 23, 1992 Archbishop William H. Keeler ARCHDIOCESE OF BALTIMORE 320 Cathedral Street Baltimore, Maryland 21201

Subject:

Anti-Catholic and Cult-Like Aspects of the Lamb of God Christian

Community

Dear Most Reverend Keeler, For over 13 years, we and our children were very active members of the Lamb of God Christian Community in Catonsville. We have now along with hundreds of former members discovered that many cult-like practices had become part of the normal practices of the community and its leadership. The stated purpose of these cult-like practices was to bring people closer to God. Unfortunately, the most visible effect was the ever increasing exercise of control over the beliefs and even the thoughts of its members. We have further discovered the purposeful Anti-Catholic slant of the twenty-one year old community and are now obtaining counseling to counter its prolonged effects upon both us and our family. (Reference Fr. Valenzano of St. William of York) Our purpose in writing to you is to join other Catholics in alerting our bishop of the true condition of life in the Lamb of God Community. Secondarily, we request your response and intervention to stop the renewed recruiting efforts and the control of Catholics by this mis-guided organiza tion.

PAST ARCHDIOCES~~

RESPONSES

We are aware that in the past there have been other instances where former community members have complained to the Archdiocese to respond to the abuses of leadership or other problematic aspects of the Lamb of God. Families who have complained have explained that these issues were addressed either with meetings downtown at the Chancellory or by follow-up telephone calls to further clarify the nature of the stated probJem(s). As community members, we know of no instances where changes were made in community programs or leadership as a result of these reviews by the Archdiocese.

Anti-Catholic and Cult-Like Practices of Lamb of God Community Archbishop Keeler

March 23, 1992

Page 2

In one recent case involving a meeting with several families and representatives of the Lamb of God, the only complaints of interest to Monsignor Francis Malooley were reported to be those involving Catholics being "hurt" by the misuse of authority within the community. He supposedly commented to the community coordinators to remedy such instances. All other complaints by these families were classified as being of minimal significance to the Archdiocese. According to Mr. Bob DuFour, Msgr. Malooley's objectivity over the numerous community problems extending from treating learning disorders in the community school as discipline concerns to even financial improprieties appeared to have been compromised in a minor fashion by the Archdiocesan representative's long-standing friendship with Mr. Nodar and primarily by an ambiguity as to the limits of Archdiocesan authority on matters relating to an ecumenical association. (Reference Mr. Bob DuFour a parishioner of St. Joseph's Monastery @ 788-0889.) While sensitivity to the advertised ecumenical nature of the Lamb of God is understandable, the abandoning of Catholics to the authority of a non-denominational grouping is not. Documents of the Second Vatican Council along with authoritative post-conciliar documents published by the Secretariat for promoting Christian Unity clearly encourage ecumenism. However, this encouragement must not be recognized as an abdication or a replacement of the spiritual authority of the bishop. In the case of the Lamb of God, this encouragement appears to clearly be a shield for the Community Coordinators (i.e., non-elected leader) to protect them from the guidance of the bishop along with his influence or meddling. The Lamb of God is headed by self-appointed leaders who state publicly that they are responding to a calling similar to that of elders in the early church. They claim an "anointing" that places them above reproach or review. Thus, there is neither redress of complaints by a council of members from the community nor accountability to any higher non-divine authority. In light of the absence of accountability or checks/balances over a self-proclaimed anointed leadership system, abuses of power over individuals and finances can probably be expected in any human situation. As will be subsequently presented, the major problems of Catholics in such a setting dwarf a few hurt feelings. Unfortunately, this latter item appears to have been the primary concern of the most recent Archdiocesan response. It is possible that past reviews by the Archdiocese may have been quite critical of the Lamb of God leadership. However, typical members would not be aware of such a review. In the community, the control of information is quite absolute. Unless the source of information is a coordinator, then the Lamb of God teaches that the news is definitely slanted, highly suspect, and probably false. As members, we always have been informed that the Archdiocese is "very supportive" of the community and its activities. This support is quite visible in the form of the use of Catholic Church facilities for community meetings, the presence of a Catholic priest as a community

Anti-Catholic and Cult-Like Practices of Lamb of God Community Archbishop Keeler

March 23, 1992 Page 3

coordinator, and community sponsored reception of the sacraments of Baptism, Penance and First Communion as well as periodic wake services and even a monthly Mass. (Note: St. Lawrence, St. Williams and Mt. St. Joseph's High School are presently used for community events.) While the plethora of such activities would suggest a strongly rooted support for Catholicism, the evidence of numerous Catholics abandoning their faith within community supports an opposite conclusion. In writing to you and requesting a prompt review of the Archdiocese' past and current support of the Lamb of God, we must clearly further request that any and all decisions made by the Archdiocese be communicated directly to Catholics still remaining within that organization. We are not going to in any way suggest what response your office should make. However, the immediate curtailment of recruiting efforts by the Lamb of God community among Catholics should be demanded until such time as you complete your review of the situation affecting hundreds of Catholics in our Archdiocese. Over these years, we have participated in numerous activities of the community life to include organizing an elementary school, providing "pastoral care" to other Catholics, encouraging other Catholics to remove their children from "worldly" Catholic schools and send them to the community school, along with many other spiritual activities to include retreats, seminars and conferences. We never had a problem with either our family's participation in community activities nor with any decisions of the coordinators until this past year. The reason for not seeing any problems was not their absence. Rather, the ingrained teachings of the coordinators to never discuss negative aspects of the community or its leaders actually had become second nature to us. Whenever there was a conflict or a problem with a decision or an action of the community, then it had to be the individual who had the problem and never the community. In discussions with our friends and neighbors (almost all of our friends and many of our neighbors are in the community), there is a form of self-policing in that no one can ever make a dissenting or disagreeing statement about the Lamb of God without a brother or sister calling them on away from their sin of slander or negative speech. Granted the theological basis is preposterous that a sin is committed whenever dissent is voiced or negative thoughts occur about the community'S actions or leadership. But dedicated members intent on pursuing a life of holiness free of sin are drawn into this Catch-22 situation. It follows that such logic precludes and/or undermines genuine and honest ooncerns from ever being spoken let alone thought. Thus, the fruits of years of community teachings have not been a fired up evangelical outreach for the advancement of God's work on earth, but a dedicated band of followers whose decision-making abilities are seriously impaired for themselves concerrnng spiritual and psychological matters. We are sure you have been advised on the continual complaints from former community

Anti-Catholic and Cult-Like Practices of Lamb of God Community

Archbishop Keeler

March 23, 1992 Page 4

members stemming from the cult-like teachings whose purpose is solely aimed at control as opposed to spiritual matters. However, we do indeed doubt if you are familiar with the mechanisms established and supported still today by the Lamb of God community to apostatize Catholics. The activities of greatest concern are the following: 1. The teaching of non-denominationalism as a religion in the community elementary school; The formation and staffing of a Protestant church with community funds; and, Continuous teachings from the coordinators on the weakness and inadequacy of the members' churches.

2. 3.

LAlVIB OF GOD SCHOOL

The Lamb of God School is in its twelfth year. Enrollment peaked last year at approximately 150. Due to major conflicts in the community over internal handling of finances, other problems and the positive responses to the efforts of the Cult Awareness Network of Baltimore, many children have been removed from the school. It is unclear as to how many will be attending next year. In response to the dwindling enrollment situation, the community leadership is now officially considering opening the school to children outside of the Lamb of God. A major course taught throughout the entire eight year curriculum 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. Scriptural study and memorization is heavily stressed but the verses are all from the King James Version 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-Catholic chapters are skipped since it is the expressed purpose 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 slants. Through the combined effects of both the omission of Catholic truths and the purposeful inclusion 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 Forty

Anti-Catholic and Cult-Like Practices of Lamb of God Community

Archbishop Keeler

March 23, 1992 Page 5

Days". At home, we talk about a particular Saint and the Saint's feast day. At the school, the children are taught about "Christian Heroes". (Note: The acceptable heroes are usually limited to those mentioned specifically in the old or new testament.) The list of dichotomies between teachings in the school and our family's Catholic faith goes beyond mere use of terms. Since our children are studying "religion" at school, the requirement to send them to CCD is obviated. We 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. To take actions with one's children that is both contrary to the example and teachings of the coordinators puts one in the position of having an "independent spirit". This is another euphemism of the community used as a label on those failing to follow the true path laid down by the coordinators. In order to avoid conflict with having to repent (another misapplied community term) due to an action not in line with the rest of community, one would strongly be guided to forget about CCD. Besides, we were very consciously led to believe that our children would get very little of value from CCD when compared to the vastly superior bible program at our school. This same strong emphasis on conformity to community teachings also caused us to send our children to the Lamb of God School instead of an Archdiocesan parochial school. Beyond the academic aspects of the school, there are even far more dangerous elements of community activities guiding the children away from Catholicism. The two most important are the coordinator's continual pursuit of new spiritual experiences and the other is small group activities. Mr. David Nodar is the senior coordinator in charge of all other coordinators including Father Joseph O'Meara. Mr. Nodar is continually traveling the world seeking new spiritual experiences to enrich the souls of the members of the community. His interests extend from power prayer and prophecy to mysticism and miracles. In one of his ventures, he discovered a series of prophets in the mid-west. In spite of objections voiced by some community members, Mr. Nodar had these prophets come to our school to pray and prophesy over our children. One man in particular, Mr. Bob Jones, had some very unusual prophecies for certain children. A year later, we now find that Mr. Jones was subject to no religious denomination, was an alcoholic, and is now under house arrest for a series of sexual improprieties. According to Mr. Nodar, the man deserves a lot of respect since he is a "mystic". The problems stemming from small group teachings and activities for our children is just starting to come to light. OUf daughter Alicia is 17 years of age and attends Mt. de Sales Academy. She recalls being unable to discuss problems with us about the activities of her community youth group. She felt we wouldn't listen and on that point, she was regrettably quite correct. She

Anti-Catholic and Cult-Like Practices of Lamb of God Community Archbishop Keeler

March 23, 1992

Page 6

recalls in particular a young teenagers' meeting in which the leader from the community encouraged each of the young boys and girls to confess a sin or two in front of the group. In this way, the sin would be in the light and the group could pray for you for strength in this weak area. We really should not be shocked that public confession in small groups was encouraged among our teenagers since it was normalcy for the adults for years. Regardless of our shock in finding out that such things occurred to our children entrusted to the care of the Lamb of God, the fact is that we were totally unaware of such activities. Further, the coordinators may admit that there were problems in the past, but they will not be repeated. We can only suggest that the pattern of control over individual lives can be manifest in many ways beyond group confession. If that is banned as a future Lamb of God acceptable practice, we are quite certain that you will be hearing of new and equally unacceptable practices in the future. Taken one item at a time, the school and its non-denominational based religion courses along with the other community youth programs may seem well intentioned. Taken as a whole, a far different picture emerges. In our estimation, the community is deliberately guiding a generation along a path unaffected by the various denominational baggage imposed upon these young minds by their parents' religions. It is viewed by the community that these children have the potential to be super-Christians focussed on evangelism and service to God without restraints of impure religions. Unfortunately, this form of a non-denominational religion is neither acceptable to us as parents nor were we in any way involved in the decisions that implemented such a strategy. Our only involvement in this process was having the trust that the coordinators would do the right thing with our children. We would like to highlight that we clearly blame ourselves for this mistake. Since we elected to trust the erroneous judgement of the coordinators instead of our church, we exposed our children to an influence the effects of which will not be known for years.

LIVING 'VATER FELLO,\\'SIllP

The Lamb of God established a non-denominational church to cater to the worship needs of a few Protestant members of community. Initially, the small group had a rotating duty schedule of who preached on a given Sunday. At some point, the community took a much larger concern and interest in this church which is called Living Water Fellowship. One of the coordinators, Mr. Fred Lessans, became the full-time pastor of the church. He now has a full-time paid staff consisting of Mr. David Fritz and Miss Lynn Meckley. Office services were provided for this church by the community along with PA equipment for their Sunday meetings. After having left the Lamb of God community, we now find some fairly shocking things from other community members to include: 1) the complete payroll of the pastor and his

Anti-Catholic and Cult-Like Practices of Lamb of God Community

Archbishop Keeler

March 23, 1992 Page 7

staff comes from tithes paid primarily by Catholics to the Lamb of God; 2) most of the members of this church established to serve the needs of Protestant members of the community are actually converted Catholics; and, 3) the funds of the Lamb of God community were also used to buy the pastor a house in Catonsville. We are very surprised by these items in that we had no idea such things were occurring while our family was in the community. We were also surprised at the dishonesty of the coordinators. For example, John helped Pastor Lessans with a bank inspection for a house he was interested in buying. Pastor Lessans was quite specific that he was buying it. Only a year later did we find out that the community paid for the house. Other examples of the coordinators covering up anti-Catholic activities include the omission of any details of such accounts in bare bones financial reports. Thus, Catholics are totally uninformed of money budgeted for Pastor Lessans and his staff or even descriptions of accounts for the community based non-denominational church. If questions were raised about these matters, the response of the coordinators would probably be vague and that the individuals involved have many duties in the community. No one can argue with such a statement since no one knows what employees of the community do except for a small select group.

TEACHINGS ABOUT THE "\VEAK" CHlJRCH

A highly idealistic moral outlook is presented continuously in Lamb of God teachings. A sense of belonging is purposefully created to enfold a new recruit in the community. You are immersed in a group of people happy about loving God and doing His will. What could possibly be wrong with a group who is so focused on advancing God's Kingdom? In a word, the answer is a lot. You are lead to believe that this group is quite special. It has a covering of grace and its leaders can do nothing wrong. They receive special prophecies or insights directly from God, but they aren't like the pastors of your old church who never had time for you. Informal picnics, small group dinners and endless teaching sessions allow you to get to know your new leaders, their wives, their children, and even their quirks and interests like fishing, baseball and lacrosse. Soon one learns of the continuous attack of dark forces on the earth and that most individual Christians are being "neutralized" (a favorite community term for being ineffective in fighting God's war) by the world, the flesh and the devil. All is not lost because God led a select few to the secret of "covenant" communities. In these safe organizations, one can rest away from the world and be refreshed for battles with the evil one. In stressing evangelists. this theme of neutralized churches, the focus is not just sex scandals of TV We can recall Mr. Nodar explaining to the entire community what happened to

Anti-Catholic and Cult-Like Practices of Lamb of God Community Archbishop Keeler

March 23, 1992 Page 8

another covenant community in New Jersey in their battle with their bishop. The bishop was characterized as a flake and possibly a New Ager. Now years later, we read the pastoral letter from Johannes Cardinal Willebrands, President of the Secretariat for Christian Unity to Archbishop Gerety of Newark a.'1dwe get a very different perspective. Rather, we read about a bishop very concerned about his Catholic flock being guided by someone who is not even Catholic in spiritual matters and teachings. Mr. Nodar has also arranged for feature speakers at special community events and conferences who are former Catholics. Topics of their talks include explanations as to the new religious freedom they are enjoying since they no longer are bound by old ways of thinking. No controls are imposed on these speakers whose views have upset many community members since they are guests of the community. One talk featured Mr. Larry Alberts a former Catholic speaking at a community anniversary dinner. His examples of being on fire for the Lord included the zeal of two nuns achieving fulfillment and happiness in their Christian ministry after separating themselves from the Catholic Church. The stage is quickly set in the mind of each new community member that all churches are actually ineffectual in dealing with Satan in the world let alone the needs each of us has for pastoring. You are encouraged to adopt an attitude of suspicion to both family members and your church because of their weaknesses in meeting God's challenges. After years of hearing such a party line presented again and again in the course of non-related talks, an estrangement is promoted from both family and one's church. Thus, we all conclude and admit our need for more effective pastoring on a personal level and that this can only be received from like-minded people who love you in this community. A new member can not find any fault with that logic especially when one learns of your own weaknesses and shortcomings. These very personal sinful frailties are brought out repeatedly to one's mind and others' ears through the encouragement of a loving small group setting. Therefore, your only hope to grow in God's ways is to stop challenging and start accepting God's will for you here in the Lamb of God, His Chosen Body.

ADVERSE

EFFECTS

UPON ThTDIVIDUALS

The major outcome of such logic is the shutting down of one's powers of logic. If everything we know is wrong or sinful, then we had best trust these holy people to lead us up and away from our fallen nature. If their guidance rubs us the wrong way, then the friction we feel is actually the flesh trying to hold back our spiritual advancement. This is plain and simple controlling minds so that there is never any dissension. With all of one's personal defenses down, a coordinator can teach about how bad our families, neighborhoods and even churches really are. You can't disagree because it is true that our

Anti-Catholic and Cult-Like Practices of Lamb of God Community Archbishop Keeler

March 23, 1992 Page 9

families and our churches are indeed filled with problems. The subtle lie is that we bring most of those problems along with us every where we go including into the Lamb of God Community. Unfortunately, the small lie about the community not having any problems is lost in the enthusiasm to advance God's Kingdom. Herein is where we feel that the Archdiocese will establish the quickest that God's Kingdom is not really being advanced very far in the Lamb of God Community. Where are the fruits? You will find plenty of anger, hurt, suspicion and long lists of grievances. Unfortunately, you will have great difficulty in finding good fruits. You will also not find many people who will volunteer to talk to your personnel.

COORDINATORS COl\1TfROLLING FORl\1ER l\,fEMBERS

The reason why not many people will step forward to complain to the Archdiocese is because you are still under the control of the coordinators even after you leave the organization. We actually did not give much credence to this premise until we left the community. Because of the years of preaching against any negative speech (i.e., saying anything is wrong about community or its leaders), it is still difficult to discuss how community has adversely affected us and our family. We have also been referred to by the coordinators as "dead wood" to our friends and neighbors still in community. "God is pruning the Lamb of God and pray He does not cut you off also" is a continually playing message of the coordinators during this period of time with so many families leaving. Community members are further advised as to rampant "sins of the tongue" in our neighborhood. Thus, everyone is frequently reinforced with the admonition that it is better to say nothing about community than to possibly commit a sin. Meanwhile, our friends and neighbors are praying for our safe return. This makes for awkward hellos over back fences. We have also received letters and phone calls from Catholic friends remaining in the community. They assure us that they still love us in spite of our decision to walk away from our family. While we have not experienced any serious shunning in the neighborhood, many people have. Moving away is a common reaction of people who have left the community. After seeing this happen over the years, we finally found out why. Fortunately, we have been blessed by the information presented at the Cult Awareness Seminar put on for four weeks at St. Joseph's in Texas and by the good and wise counsel of our pastor, Father Valenzano of St. William of York. It will be years for both us and our family to sort through all of the well intentioned but erroneous guidelines for life that we received while members of the community. However, we did not lose over those years one of our family's most precious characteristics and that is our Catholicism. Our children are now all in Catholic schools. Our son Andrew will be starting at Mt. St.

Anti-Catholic and Cult-Like Practices of Lamb of God Community

Archbishop Keeler

March 23, 1992

Page 10

Joseph's High School next year and our youngest, Elizabeth is currently in the fourth grade at St. Williams. We have cleaned our house of all Lamb of God course notes, lecture tapes, and other items that could bring back a misguided teaching or principle. With .the assistance of our pastor and other counsellors, we plan to get back to enjoying our lives. Concurrently, we'll be holding close and appreciating our faith which we probably could have lost if we bought into the ways of the community a little deeper. Our prayer is for compassion to all of the members of the community, peace to all of the very troubled former members, and a cessation of the control over both past and present members by the misguided leaders of an organization which began with such lofty goals. Please call upon us if we can be of any assistance in answering questions of your staff. We can also now line up some former members for interviews who are only just beginning to talk about their experiences. Lastly, we would like to point out that Fr. Gesy and the staff of the Cult Awareness Network in the Archdiocese have been quite instrumental in helping dozens of former members of the Lamb of God. Their assistance has helped many recognize and understand the control that had been exercised over them. Former members are also strongly encouraged to focus on their own church as opposed to slipping into yet another cult. Unfortunately, it is difficult to understand why Fr. O'Meara is still actively recruiting new members who may someday require similar assistance from Fr. Gesy.

SU1\11\1AR Y
The Lamb of God is an organization drifting without adequate guidance or direction. We are strongly stressing that in our opinion its leaders have very good intentions. However, the community suffers from a system of government (self-appointed leaders answering only to God's call) which gradually exercises increasing control over the lives of its members. We have personally experienced and have observed in others how this very unhealthy control has caused members to relinquish responsibility over their own lives and families. Over the years of continuous teachings, following the good counsel of one's pastoral leader is eventually concluded to mean the same as following God's Word. This calling to a life of obedience has born much bad fruit manifested as both psychological and spiritual problems in members' lives. This has even included most members relinquishing their responsibility to raise their chiJdren up in the teaching of their Catholic Church. The mere existence of the Lamb of God school along with its anti-Catholic "Bible" course is undisputable evidence of the guidance of the community coordinators to keep the next generation from being Catholic.

".

Anti-Catholic and Cult-Like Practices of Lamb of God Community

Archbishop Keeler

March 23, 1992

Page 11

The only reason why one would yield his or her will to another is because it happens without one's knowledge or permission. We entered the community with our eyes open. But what has happened to us and many others was a complete surprise. The most unhealthy aspect of Catholics entering into the Lamb of God community is the application of mind-control methods by the coordinators to assist members in becoming all that God wants them to be. These active measures may be used with the best of intentions, but they are categorically wrong. While the charismatic renewal offers many benefits to the church, the covenant communities such as the Lamb of God must receive both direction and guidance from someone to keep God's plan in focus. The present financial improprieties are strong indicators of problems that are inherent when accountability is lost for any group of leaders. Again, we look forward to discussing with you at any time how the problems in the Lamb of God have adversely affected our family. Sincerely,

John and Marie Cignatta

CC:

Fr. Art Valenzano, St. William of York Fr. Larry Gesy, OUf Lady of Victory

April Archbishop of Baltimore Office of the Archbishop 320 Cathedral Street Baltimore, MD 21201

17,

1992

Dear

Archbishop

Keeler:

We are a group of current and former members of the Lamb of God, Inc., an ecumenical, christian community, composed quite predominately of practicing Catholics. Many former Catholics are also members. The community, over 20 years old, has for most of that time been formally affiliated with the Sword of the Spirit and the Word of God, in Ann Arbor, Michigan. Although the LOG separated itself from the SOS a few years ago, the pervasive effect and "fruit" of that affiliation powerfully lingers on in the lives of leaders, members, and former members. We as a group, belatedly realize that many individuals. couples and families left ~he LOG over the years under circumstances that were degrading, unloving and cruel. They were shunned, isolated, stigmatized and ignored. Because they were victims of incredible leadership control and secrecy, average members knew little, said little and, trusting leadership implicitly, assumed there was good reason for their unexplained and quiet departure. This letter is, in part, an amends to the many brothers and sisters who were victims of a spiritually and relationally abusive environment. We sign this letter, and make this appeal to you, because each of us is convinced that collective petition and support is the only way to break the "conspiracy of silence". In the name of "holiness", predicated on numerous teachings about the "evil of the tongue", a conspiracy of silence has operated for years. It has blinded the judgment of LOG members (and many outside the community) and left too many to suffer abandonment and rejection. We can remain silent no longer and call ourselves christian men and women. The LOG has been lead for most of its 20 years by three "Head Coordinators", two of whom are catholic. The "Senior Head Coordinator" is David Nodar, a catholic. The second Head Coordinator is a diocesan priest, Fr. Joseph O'Meara. The role of these two men, and especially Fr. O'Meara, has created a "veil of legitimacy" that has hypnotized many catholic members over the two decades into believing there was no conflict between membership in the LOG (a de facto church) apd in the catholic church. In fact there are many conflicts. Their role, and especially Fr. O'Meara's, should be carefully evaluated. The specific issues and traumatic experiences each of us has encountered in the LOG are too individualized to be presented in

Archbishop

William

H. Keeler

Page

Two

this letter. However, they relate to ~he fundamentals of our christian formation (in the LOG) as they appear to us to be in conflict with faithful, zealous and full participation in the Catholic Church. In signing this letter we are affirming our willingness to express our personal issues and experiences, in an appropriate forum to appropriate individuals who are clearly pastoral in motivation and operating under proper pastoral authority. That kind of oversight and support has been a crucial missing ingredient for us in our experience of "pastoral care" in the LOG for too many years. That is the reason for this letter to you. We have noted, with encouragement, a parallel situation in which the Archbishop of Newark sought advice from Johannes Cardinal Willebrands, President of Secretariat for Christian Unity, regarding his relationship with, and jurisdiction over, catholics in his Archdiocese who were also members of an ecumenical organization. Cardinal Willebrands, in his letter of April 2, 1986, to Archbishop Peter Gerety, said: "Our response to the issue you raise is, of course, from the perspective of ecumenism. In this regard, we would affirm your authority as Archbishop in matters concerning teaching, evangelization, spiritual formation and ecumenism in your Archdiocese." (Quoted from "Cults, Sects, and the New Age" by Rev. James J. LeBar, p. 218.) Many of our concerns over our involvement in the LOG, and over that of other catholics currently involved, deal with teaching, evangelization, spiritual formation and ecumenism. Regarding the latter, we observe that LOG's "ecumenism" has been considered a "shield" against diocesan oversight. We hope that will not continue to be the case. We commend to your attention the actions of Bishop Ottenweller regarding the Servants of Christ the King in Steubenville, Ohio. A letter by a former member of that covenant community, John P. Flaherty, appeared in Fidelity magazine (March 1992) describing issues similar to OilTS. He concluded about the Servants, as do we about the LOG, that an operating strategy is "to place loyalty before truth and the survival of the System before your love for your people". We submit our concerns to you for all appropriate pastoral inquiry, evaluation and action. We request that you investigate the LOG, our concerns and those expressed by others, in the same manner as the bishops of Newark and Steubenville. We thank you for pastoring your people.

Very (The signatures on attached signature

truly

yours, joining this statement appear

of individuals page.)

_ ~,".,..,r ,

..

..

...
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FOR YEARS, A CATHOLIC ROLED TIIE LIVES OF ERS, RIGHT IN THE

REBEL FOLLO\\'OF

500

HEART

C<\TONSVILLE. 'fIIE,l\f, SOME OF THEM

BEGA;~ THINlGNG FOR THEMSELVES.
JOAN GIBB WANTS TO STAND UP

ANn

scream,

but 10 years

of living

under the Lamb of God have conditioned her to silence. The blonde mother of two has been out of the group for two years now, and can hardly believe this morning's finding church session fact-

at a Catonsville with

is filled to bursting

people still loyal to the suburban sect.

+ One

after another,

neatly

dressed professionals

stand up to

.'

sing the praises of Lamb of God, "I'm here to document a miracle in my Catholic faith," booms one

man, who describes how Lamb of God's caring saved mental him from a illness. Two

tormenting

priests assigned by the archbishop to conduct taday's investigation sit

at a table at the front of the room,

wi<

PATRICK

furiously

writing

it all down.

Illustration

by

BECKY

HEAVNER

BALTIMORE

FEBRUARY

J994

35

.\3("",.
\

The other side needs to be heard,

thinks Gibb. She waits as another loyalist finishes testifying, then feels herself rising from her chair. "I want you all to know," she blurts out, "that the best thing that ever happened to me was leaving this community." As she looks around the crowded room, she notices that it has suddenly become very quiet.

YEAR HAS PASSED SINCE THAT HEARING

at St. until finally Lamb

William of York, but it wasn't last month that the archdiocese hammered out a plan to settle the of God controversy-and many of

the combatants are still up in arms. At its height in the late 1980s, Lamb of God included over 250 families like the Gibbs. They'd all agreed to submit to the authority of a small cadre of leaders and to follow teachings that governed everything from how many hours of TV they could watch to whom single members could date, Households contributed as much as 10 percent of their annual income to the group, while wives followed rules spelling out how they should obey their "husband-masters." Most members resettled into a IS-block area along Edmondson Avenue after prophecies cold them it was God's will. There they opened their own grade school, immersed themselves in Lamb of God activities, and built what they considered a model Christian community-"a bulwark in the East," as one leader called it.

Patrick J. Kiger is a senior writer at Baltimore magazine.

36
BALTIMORE' FEBRUARY

settles into a chair in his living room. "I suppose there's been a lot of interest in religious communities since Waco," says David Nodar before I've had a chance to ask a question. 1 wasn't even going to bring up the TV apocalypse of that other David in Texas. Nodar and his followers, after all, distribute winter boots to the homeless; they're the sort of folks who install child seats in their minivans and seem unlikely to light anything on fire other than a few charcoal briquettes -, Once the surprise has worn off, I dismiss the comment as an ice-breaker. At the center of Catonsville's most heated religious controversy since the Berrig- , ans poured blood on draft board files, Nodar is a slim, energetic 43-year-old with a mane of shaggy brown hair touching the collar of his Oxford shirt. To some, he is virtually a khaki-clad saint; to others, a Svengali in Rockports. I find him disarmingly cordial, if a bit press shy. He and his followers prayed for divine guidance before decidONLY [~'G ing to cooperate with this article. Nodar has spent virtually his entire adult life as leader of the Lamb of God. A product of a "really fine Catholic family," he was bored of the ha ve the personal relationship with church by the time he'd entered his hippie phase in the early 1970s. Then he ran Christ I've come to experience," he says. As for the dissenters' charges, he calmly into an old friend, a lapsed priest who'd rediscovered Jesus Christ "as if he acturesponds, "Almost any organization that ally knew him," recalls Nodar, "like you elicits loyalty could be called a cult. Lamb of God elicits loyalty because we and I talking in this room." Having also been brought up wanted to love God and one another." . Catholic, I can imagine how a close On the other hand, there are equally pleasant people such as Joan Gibb, who brush with the raw passion of evangeinvites into her well-kept home for lism must have startled a young man' used to reciting his lines as the priest coffee. There she hands me a book about

But three years ago simmering dissent gave way to a suburban holy war. Today neighbors avoid eye contact at the Rolling Road Giant and scrawl vehement missives about one ~other to the archbishop. For an outsider, it's difficult to decide which faction of these conservative, middle-class people to believe. There are those like steadfast Lamb of God member Tim McCarthy who thinks those who attack Lamb of God "attempt to harm the body of Christ." Then there's Vernon Brokke, a computer salesman whose imposing, offensive-tacklephysique is in contrast to his genial manner. "I was born Catholic, but I didn't

Chinese brainwashing for insights germane to her Lamb of God experience. She's supported by John Cignatta, who hints he may file a lawsuit unless the group returns the $60,000 his family contributed during its 14-year tenure. "I'm in marriage counseling and therapy because of the cult," says the engineering consultant. "Anyone who doesn't do that is fooling themselves about the implications of what we went through."
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trudged around the Stations of the Cross. But instead of being repulsed, Nodar was attracted. Around the same time, an invitation by his parish priest to help teach catechism classes prompted Nodar to bone up on the Bible. A few months later, he felt an unaccustomed sensation rising inside him. "I knew it was Jesus Christ. I don't know how to say it other than this thing going on with me was God." Nodar's course in life was forever changed. He enrolled in religious studies at Towson State and began a Bible study group that met in his parents' Timonium home until it grew so large he had to procure space in a nearby church. The newly fervent Nodar found himself swept up in a trend. While society at large was drifting into the laissez faire hedonism of the Me Decade, a vast segment of the population fled to , born-again Christianity. Among Protestants, this gave rise to the Campus Crusade for Christ and televangelism; Catholic charismatics filled stadiums with revivals. Within two years, Nodar's gathering had developed into the Lamb of God. Worshippers went from just praying together to caring for sick members and helping with each other's children. By the end of the decade, they'd established a flourishing local campus ministry. The group also attracted members like Larry Dietrich. A psychotherapist and former Jesuit missionary, Dietrich was so taken with the community's philosophy that he staffed his Towson-based practice almost entirely with Lamb of God members. He devised an approach blending 50 minutes of conventional therapy with 10 minutes of prayer. Lamb of God members also showed up as patients. At one point, Dietrich even proposed turning his clinic into an official Lamb of God outreach center-an idea the community'S leaders ultimately shied away from. "1 guess we would have been giving direction according to the community rather than a psychiatric background," says Dietrich today. "1 think they saw that that probably would've been unhealthy."

JOAN GIBB.SAY THE.LAMB OF GOD COMMUNITY MAN IPULATED THEM

AND NE~RLY ROI;'\'ED THEIR LIVES.

.secular influences,' Sword of the Spirit's Ralph Martin and Steve Clark encouraged followers to gather into communities modelled after their own flagship 2,000-member Word of God, whose practices were the subject of a lengthy 1992 Detroit News article. Word of God wives were instructed never to deny sex to their husbands, even ",hen they weren't in the mood; leaders advised against any marriage where the 'prospective husband seemed insufficiently forceful to dominate the woman. For the truly zealous, a special 40-lecture training course taught how to fight the "four horsemen" of feminism, Marxism, secu-

1977, LAMB OF GOD HAD ABSORBED lar humanism, and Islam; graduates another prayer group and gathered swore a secret oath to sacrifice their lives enough donations to buy a sprawling if necessary for the cause. Timonium estate. "The Farm," as memNodar, who spent some months in bers called it, became kind of a religious Ann Arbor beginning in 1983, rose to conference center, the site for festivals become a member of the Sword of the full of games, music, and dancing-great Spirit's leadership council. Communities for showing college kids that the charisaffiliated with the movement in Virginia, matic faith could be fun. But as the Pennsylvania, and Connecticut submitted group's members married and had chilto his authority . dren, Lamb of God headed in a new Though today Nodar admits the direction. One weekend, members movement's ideas went too far, back prayed about whether they should all then Lamb of God adopted many of its move to one area of town, where they teachings, using manuals and tapes that could spend even more time together. the Michigan brain trust churned out to "We were entering the Promised Land," recruit its empire. "Do you choose to be recalls ex-member "Steve." "God was submissive to the coordinators and other giving us this land in Catonsville." pastoral leaders placed over you by the At the same time, Lamb of God Lord?" asked a Lamb of God pledge in became intertwined with the Sword of the early 1980s. "Will you love and serve the Spirit, a vast international network the brethren in the Lamb of God locally, of communities headed by two charis- . and in the Sword of the Spirit inrernamatics in Ann Arbor, Michigan. Believtionally?" ing that the Church was under assault by
BALTIMORE' FEBRUARY 199437

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ensconced in about 150 typical twostory, older suburban houses off of Edmondson Avenue, Lamb of God slowly sequestered itself in its corner of southwest Baltimore. Follo'wers were taught to limit the news they consumed to t\'I'0 hours a week-preferably in condensed form such as The New York Times "Week in Review"-and to watch .10 more than four hours of TV. "One leader gave testimony about how he'd lived to read the Sunday paper," Joan Gibb recalls. "But then God had shown him he didn't need that information." More and more time was taken up by community activities like the Sunday prayer meetings. Held at UMBC's event center, these elaborate events would kick off with an hour of music from a Christian pop combo. Steve, who was one of the musicians, recalls how the band would work the crowd into a shouting, fist-pumping fervor with songs about steamrolling anyone who tried to get in God's way, and then, on a cue from one of the leaders, bring everyone back down to earth with slower melodies. As the din subsided, some members would utter the unintelligible staccato sounds that charismatics believe to be the divine gift of tongues. Others would come forward to share prophecies-though only after they'd been screened by a community leader. "He'd decide if it was from God," recalls Steve. "Everything was orchestrated. We should have objected, but it was part of our life. You supported it as much as you hated it." During the week, in addition to less extensive prayer meetings, Lamb of God members had to attend single-sex, small group confessions. "You were expected," says Steve, "to spill your guts about everything that happened to you that week-if you broke a fast or didn't say your prayers or were attracted to a woman and thought about undressing her. It was painful to sit there and watch grown men grovel for forgiveness." Worse was how the information was used. John Cignatta, another pastoral leader, recalls how he was trained to take careful notes about his group's confessions so he could discuss them with his pastoral leader. Everybody reported to somebody else, all the way up to Nodar. Former members complain the information flow enabled the brass to keep close tabs on anyone who might dare deviate from the organization's teachings. "It was like Stalin's Cornmunist'system," says ex-member "Tom."
BALTIMORE' FEBRUARY 199453

THE

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from page 53

Cignatta says the system particularly put marriages under tremendous stress. He remembers instances in which a husband's revelation of marital difficulties would work its way up the male power structure and filter back down the female side to the wife's group leader, who would counsel her on how to be more submissive: "A wife knew that nothing is sacred in her bedroom. A moment where she was angry or depressed would be known by in excess of a dozen people." Though he's reluctant to give examples, the system, according to Cignatta, "has devastated quite a few marriages."
THE MAIN BALTIMORE-WASHINGTON AREA

activist for the Cult Awareness Network was reluctant to believe the complaints she started hearing about Lamb of God in 1981. A devout Catholic herself, Doris Queler had a hard time thinking of these clean-cut suburbanites in the same context as the sects CAN was accustomed to battling-the ones that passed out flowers in airports or committed mass suicide in the. South American jungle. But by the time the first wave of Lamb of God dropouts actually approached Quelet for help a couple years later, colleagues across the country were sounding the alarm about "shepherding discipleship" cults springing up from within established Christianity. "I would term this group cult-like in its practices," says Quelet today, with the cautious diction of someone who's been threatened with lawsuits and heckled on TV by other groups she's criticized. She's observed that ex-Lamb of God members "have difficulty readjusting to society. They look at the world as an evil place and influenced by Satan. " Queiet found an ally in Larry Gesy, a Catholic priest and onetime est devotee who'd metamorphasized into an anti-cult crusader. Gesy, assigned to a parish not far from Lamb of God's neighborhood, was also talking to ex-members. Before long, Gesy's feelings about Lamb of God put him in the sticky position of clashing with brother priest Joseph O'Meara, who was both the archdiocesan liason to charismatic communities and a high-ranking leader in the Catonsville sect. Eventually, the accusations by Gesy, Quelet, and others pushed then-Archbishop William Borders to get involved. No lover of controversy, Borders appointed a committee to look inco the situation. But its only action was to ask O'Meara to relinquish his liaison post.
54
BALTIMORE FEBRUARY

David Nodar blames Lamb of God's problems partly on its 1988 break with the Sword of the Spirit. "I think disassociating with the international movement immediately leaves you up in the air as to where this is going," he explains. In addition, he blames the influence of members who'd joined other groups such as Adult Children of Alcoholics and became so enthralled with TwelveStep ism that they tried to get the entire community to go along. "They were enthusiastic about the things that occurred to them, and some of the dynamics they adopted don't work in the larger group." Lastly, he believes that, with its average member approaching 40, Lamb of God simply underwent a mid-life crisis. The critics say that what really happened was they finally gained some outslde perspective and saw just how destructive Lamb of God was. Furthermore, many became fed up with the way Nodar seemed to be taking advantage of his position. Though he received only about $45,000 in salary, dissenters say the amount was pushed far higher when one took into account the home he and his family lived in for free and numerous other perks. Former Lamb of God staffer Dan Hughes recalls that he spent 20 hours a week doing tasks for Nodar, ranging from fixing his plumbing to babysitting his children. "The way it was twisted," says Hughes, "it freed him up to do the spiritual things." Another thing that disrupted the peace was the schism that rocked Ann Arbor beginning in 1990. When the dust cleared, disgruntled residents of Martin's and Clark's flagship community had seceded from the Sword of the Spirit, and the two leaders had split. In the summer of 1992, Martin publicly renounced the movement's authoritarianism, saying the errors were "humbling, embarrassing, and a cause for grief." Even though Lamb of God had already left Sword of the Spirit, ripples were felt in Catonsville. Local dissenters clandestinely circulated a copy of a psychologist's stinging critique of the Sword of the Spirit's impact on its followers.

be left holding the bag in court. His Excellency stared back at them through the thick lenses that make his eyes seem enormous. President of the Conference of US Bishops, Keeler is known the world over as a diplomat; he's used to putting out the big fires, like the time he helped calm American rabbis angry over the Pope's visit with ex-Nazi Kurt Waldheim. Nevertheless, the archbishop had ample reason to heed word of the crisis brewing JUSt off Beltway Exit 14. Over the previous few years, New Jersey and Ohio bishops had become embroiled in headline-grabbing brouhahas involving charismatic groups. Keeler convened a second examination of the Lamb of God, recruiting a pair of DC-based experts on religious orders and canon law. In addition to conducting the packed hearing at St. William of York, the two priests considered written information from 75 other current and former members. Ultimately, the archbishop himself met separately with both factions and offered a compromise. He invited the Lamb of God to apply for official status as an archdiocesan organization. In turn, the group would have to comply with the same requirements the Church applies to all its affiliates. After months of working out details with an archdioces-e lawyer, Lamb of God's leaders prepared to put new bylaws before the group's membership last month. Sources still with the group said they were confident the agreement would pass, since Nodar was happy with it. While the document requires annual audits of Lamb of God's finances, it also appears to leave the charismatic group's highly charismatic chief enough wiggle room to remain in power indefinitely.
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folks who are discontented," says Nodar, "there is a lot of heartbreak for us in the community, too. Our framing of it would not be to say, 'Those scoundrels.' Our heart is really wishing there could be some way to reconcile. " That hardly seems likely. The suburban holy war rages on, driven in part by $1.9 million squirreled away in various accounts-the proceeds from the sale of "the Farm to developers. Some dissidents claim they deserve a share of the money as compensation for the counseling they've received to cope with their post-Lamb of God lives. "I didn't have any friends on the outside," says Steve of the period right after he left the group in 1988. Relatives who still belonged to the community rejected

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him. Severe depression nearly cost him his job. He sold his Catonsville house at a profit and moved elsewhere, but he left behind his lifelong love of music. Today he again listens to secular rock-Sting, the Spin Doctors-but can't bring himself to pick up the guitar he once played at Lamb of God services. And as surely as David Koresh ..couJd not escape the flames in Texas, Steve's religious faith perished in the heat of his anger. He was a churchgoer his whole life; now, fear of manipulation keeps him from the pew. But Lamb of God loyalist Tim McCarthy also feels pain, as the Bulwark of the East has turned into a Tower of Babel. He recalls bumping into an ex-member at the Giant and desperately wanting to patch things up. "The words were frozen in my mouth," he says. "She just bolted the other way." Later, at a funeral home, he spotted the woman's husband-once a close friend-kneeling in prayer at the casket. McCarthy snuck up on the side, and, as the man stood to leave, grasped his hand and asked, "How are you?" Their eyes met for a fleeting moment. "OK," the ex-member responded, before hurrying off and taking with him either man's chance at redemption .

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SCHULTZ'S CRAB HOUSE When Bob and Karen McKinney bought a little-known Essex restaurant 24 years ago, they couldn't afford to change the name on the sign. Now the family could probably build its own MGM-style crab palace. But why tinker with perfection? There are advantages to traveling to a working-class neighborhood for steamed crabs. Larges that would command $7 more per dozen elsewhere are served up in a cheerfully clamorous cra broom with 50-year-old knott)' pine panelling and a marlin leaping across one wall. What makes the featured dish so good? Some fans swear it's the house seasoningheavier on paprika than salt and studded with peppercorns; some swear it's the firm texture of the meat, owing to pipedin steam vats instead of traditional pots. Others are content to chalk it up to a combination of many wonderful things.

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sion at the former Gianni's in Harborplace. The result is cooking that's worlds fresher than at the more famous High Street establishments. Appetizers are simple but well-executed, while the pastas (black ravioli with lobster sauce, pesto gnocchi) and entrees (sweetbreads, elk) go well beyond the usual suspects. 411 S. High St., 727-4235. Moderate. RUDY'S 2900 Master chef Rudy Speckamp (there are just a handful of cooks in the state who get to use that title) virtually weaned Baltimoreans on black pasta. Now that New American Regional cuisine isn't so new anymore, some diners may chafe at the long drive. Bur those who do trek to Carroll County will find the same crack service and infalliable food. Dishes to keep in mind include marinated salmon with warm onion tarre and the risotto with wild mushrooms and grilled quail. A luscious dessert choice is the praline and butter creme torte-a velvety crunch of meringue and nuts. 2900 Baltimore Blvd., Finksburg, 833-5177. Expensive.
"

1732 Old Eastern Ave., Essex, 6871020. Moderate.

SPIKE AND CHARLIE'S Where Ethel's Place failed as a jazz anti supper club, thirtysomething brothers Spike and Charlie Gdjerde have carved out their own stylish niche in the restaurant Zeitgeist. Their ideas sometimes run ahead of execution, but good choices usually include the wood-oven pizzas, antipasto platter, and most pastas and grilled entrees. Desserts come matched with wonderful homemade ice creams and sorbets. The wine list includes more than 20 selections by the glass. And don't forget to check out the jazz club (alas, smaller than it was in Ethel's day), where a limited selection from the upstairs menu is available. 1225 Cathedral St.,

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752-8144. Expensive. or
. SZECHUAN BEST This bustling spot is the area's one really authentic Chinese restaurant. Ask for the

Continued on page 67
BALTIMORE' FEBRUARY 199455