The Wake

Recently, a writer named Eric Stone submitted an article to The Wake titled “Cult of Praise” regarding his experience as a member of People of Praise, an on-campus religious group that Mr. Stone considers to be a cult. The article’s loaded take on the politics of religion and campus life was the impetus for much debate among members of the Wake staff about whether or not the article should be published. In order to illuminate the kind of issues and concerns that go into both publishing a magazine and discussing religion in the modern world, we have decided to post the article on our website and publish the ideological stances of three different staff members in this issue. We encourage readers to read the article and join in on the debate.

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Ali Jaafar

The word “publication” has the word “public” embedded in it for a reason: publishing is a statement to the general population about what sorts of issues are important and relevant. It is precisely that concept, relevancy, which has led me take a very strong stand against Mr. Stone’s article. To put it bluntly, I do not believe that publishing an article as self-involved as “Cult of Praise” would benefit the Wake’s readership.

True, it is only natural for people to write about their lives and experiences, but there has to be a point. For example, Deniz Rudin’s article “An Elegy for ‘Art Porn’” started as a funny anecdote but blossomed into an article about guilty pleasures and ironic detachment, issues that resonate with the self-hating hipsters who write/read the Wake.

I was looking for something similar in “Cult of Praise” but found nothing. The point of the article is, “I got suckered into joining a cult.” It contains no real moral or message for the wider, non-cult-joining population. People of Praise may be weird, but they pose no threat to 99.99% of the population. They do not engage in prostitution, the production of meth, illegal gambling rings, slave labor cartels, etc. They don’t even have a funny sign.

Furthermore, joining a religious group is such an incredibly personal thing that one article really won’t dissuade anyone from joining. You either possess the specific combination of belief and naiveté to find the idea appealing or you don’t.

In this light, Mr. Stone’s article reads as the airing of one man’s personal grievances. This is where social responsibility comes into play. In the wake of another recent article on religion (“Religion and the U” by Carl Carpenter) whose false accusations angered many, it would be insensitive and misguided to publish another article that denounces religion without any clear or noble purpose.

This is the difference between a magazine and a personal blog: we are representative of a wide variety of people and opinions and must carefully consider the statements we make. I’m all for publishing controversial articles, but if they lack relevancy and purpose, they can only serve to spread hatred and division rather than peace and knowledge.

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Alice Vislova

I believe that Eric Stone’s article, “Cult of Praise,” should be published in an upcoming issue of The Wake.

Stone’s article is a first hand account of his experience with People of Praise: a religious group that operates out of a house on frat row. Stone shamelessly tells his story – from his initial encounter to, well, I don’t want to spoil all the surprises. The important thing is that his story is worth telling.

Firstly, the article is well written. In my opinion, editorial writing, by nature, often lacks color. Stone’s article is full of concrete anecdotes, as opposed to the floating abstractions that often comprise editorial pages (see: this column).

Stone’s article is also interesting because it tells a story you don’t hear everyday, in a heartfelt manner. One of the missions of The Wake is to provide a forum for students to express their ideas. As a magazine by students, for students, we do not have the right to stand in the way of somebody’s story.

In addition to not having the right to stand in the way of stories, I feel that - in a way - we are obligated to publish some of them. The quality of the writing may be a boundary to publication – but a boundary that can be overcome. The opinion held by the writer should never be a boundary.

I had never heard of the People of Praise before reading Stone’s article and I couldn’t believe what I read. I think that people have a right to know about wacky religious cults operating in their neighborhood. I realize that Stone’s article is an opinion piece and therefore may or may not be an accurate description of the People of Praise, but, as usual, I encourage people with dissenting opinions about the subject matter to write an article as well.

We must continue to give voice to those who wish to speak regardless of whether or not we agree with their opinion. We must remember that The Wake would be nothing without people like Stone who take the initiative to tell their stories. Keep the dream alive!

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Alex Amend

First off, three cheers for Mr. Stone’s own personal-spiritual liberation, and his effort to put into words the machinations of a local bed-bunking religious co-op otherwise known as People of Praise (POP). His story should be told, if only to avoid shying away from controversy, and for purposes of giving this collective the attention it deserves–which is very little.

I am of the opinion that the actions of such fantastic student groups with utopian and/or religious-derived goals and criticisms are of little consequence within the broader student community. The demonstration last week outside of Coffman was such an instance where a group made explicit their irrelevance by showcasing a unique perversity of historical perspective. That these people offered gleeful smiles from in front of their useless statement only condemned them further in their own ignorance.

A concern must be raised if a group like POP conducted unlawful or abusive behavior within its collective, akin in some shape to the pending case involving a Mormon compound in Texas. However, to assume that POP’s silly practices call for alarm or a singular account of the group by an ex-member facilitated by a college magazine would be granting them too much legitimacy. To my mind, this is simply a collective of unimaginative and harmless human beings in a modern and cultureless college town.

While it is unfortunate, fundamental religious movements are part of our country’s DNA. In short, it’s not such a surprise.

Though Mr. Stone’s account could be considered necessary by those who like to analyze and re-analyze religion’s role on campus, I’m rather unmoved. An interesting read? Slightly. Revelatory insight? I think not. Instead, I believe it is morally imperative that we turn our investigative lens on a rampant and much more horrifying phenomenon around campus: that fucking bean bag game.

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Introducing the People of Praise

I never thought I could fall victim to a religious cult on the campus of the University of Minnesota. I like to think of myself as intelligent, knowledgeable and critically minded. These traits echo the values of our campus. Some have called the U of M the dustbowl of empiricism because of its heavy reliance on the scientific method and evidence based practices. So how is it that one can fall into the traps of superstition and dogmatism in such a seemingly enlightened environment? About two years ago, shortly after moving to Minneapolis to attend the U of M, I fell right into a trap.

There are many Christian groups and fellowships on campus. The major ones that we all have heard of include: Campus Crusade for Christ, or CRU for short; Maranatha, with their sign proclaiming “Jesus Christ is Lord of the University of Minnesota” and Mars Hill. But my guess is that very few of you have heard of the People of Praise. Because the group is actively engaged in evangelizing and recruiting members of the U of M community, I think it is important to inform people about the side of the POP that they probably will not share with you upfront. Hindsight is 20/20, and looking back I wish I would have had the resources available to help me make an informed decision concerning the group I was about to commit most of my time and energy to.

The POP is an “ecumenical charismatic Christian community” that was founded in 1971 in South Bend, IN. The formation of the group followed the Catholic Church renewal of the early 60’s known as Vatican II. The POP is ecumenical in the sense that they accept members from all Christian faiths; although over 90% of the current members attend Roman Catholic Church’s. They are charismatic in the sense that they believe in, and employ, such things as speaking in tongues, prophecy and faith healing. The POP has had some trouble with growth – while being in existence for over thirty years they currently only have approximately 2,900 adult members. Some of you may be familiar with Trinity Schools. The POP owns and administers three private Christian High Schools, one of which is located in Eagan, MN. A few years ago, the POP received word from God to set-up shop in Dinkytown and create there own city here.

Life in the People of Praise

I first heard of the POP while working as a parking attendant for the wicked witch of Dinkytown. Anyone who has ever tried to park momentarily in, by or near the parking lot behind the Dinkydome – without paying or having correct change has encountered the explosive rage of this seemingly innocent and lovely old women. I once saw her demand a quarter from some poor student who accidentally made a wrong turn into the parking lot. There are no free u-turns at this lot. It was here I met T.J., who told me about the revolutionary life he was living with Jesus Christ and the POP. He invited me over to one of the POP houses on frat row for a Lord’s Day supper.

I soon found out that the Lord’s Day supper was a weekly dinner gathering of about twenty to fifty POP members and guests that takes place every Saturday night in Dinkytown. The dinner begins with everyone gathering in a circle while the leader prays and passes some bread and juice – representing the body and blood of Christ. After this is finished, the group begins praying. Most pray in plain everyday sensical English, but some pray by making weird noises and strange utterances. For the first time, I heard someone speak in tongues – which are recognized by Pentecostal Christians as a secret prayer language. I remember thinking this was different from the way I learned how to pray and I made a point to talk with T.J. about this experience after dinner. He graciously showed me in the Bible where the apostles spoke in the same tongues the POP members spoke in. If it’s in the Bible, it must be ok, I thought.

That Lord’s Day night I met a young guy named Mike. He was the leader of what the POP calls the campus division. Mike is an intelligent Notre Dame Alumnus in his late 20’s who teaches math and scripture at Trinity High School in Eagan, MN. Mike shook my hand and we shared casual conversation throughout the social gathering that followed the dinner. During this time I inquired to find out as much as I could about the campus division. One member shared with me that sexual temptation was rather easy to deny because no women were allowed on the second and third floors where their study area and sleeping room was located. Yes, that’s right – sleeping room. All sixteen male members of the campus division slept in one room containing six or seven triple bunk beds hand crafted by members of the community. This seemed odd to me at first. A few hours later I noticed the women were all starting to leave. I found out that all the female members lived in a separate house just down the street. Before I left, Mike asked if I would be willing to meet for coffee sometime. I said sure. We agreed to meet the next day and talk more about the POP.

At this time in my spiritual journey I was a young and very naïve Christian – I had just recently undergone a ‘born-again’ experience shortly after moving to Minneapolis. The next day I met Mike at a coffee house in Dinkytown. I ordered my favorite espresso, but Mike curiously sat down without ordering anything. I soon found out that some members of the POP had made a commitment to only spend forty dollars a month on personal expenses, and being that it was towards the end of the month Mike was getting close to his cutoff. I shared with Mike my personal story and how I had just recently moved to Minneapolis to attend the U of M. After exchanging some small talk Mike leaned over to me and stated matter-of-factly, “You are having a conversation with Christ right now.” At first I was taken back. Obviously he couldn’t be implying that he was Christ. That is ridiculous! I didn’t say anything about the comment, I assumed he was referring to the Holy Spirit that dwells within each Christian and figured he was referring to the Spirit within himself. Upon reflection, I wonder if Mike really does believe he is Christ. Is it possible that the second coming of Christ has taken human form and is hanging out at the U?

Over the next couple weeks Mike and I met up for coffee and spent time walking around campus talking about life and all the wonder it contains. I was really curious about the POP and the more I talked to Mike the more interested I became. One time, when Mike and I met up, I remarked to him that he probably has an agenda with me. Mike replied that he just wanted friendship, just friendship. He told me that the POP was all about living out the call in chapter two of the Book of Acts, which proclaims that the early Christians lived in common – sharing everything and owning nothing for themselves. Further, he spoke about revolution, city building and prophecy. He said that a few years ago the POP received a prophecy from God that they were to build 200 cities and recruit 200,000 members within 40 years. I told him that this seemed outrageous and he replied adamantly that they would succeed. He went on to tell me they had begun their city building work and that the U of M is one of the sights that God recently sent them to. Here, they will build a city of one people, united under Christ. Mike spoke passionately, eloquently and fervently about the revolution that God had called the members of the POP to undergo. At the time, this all seemed really exciting to me. I was looking to be part of something greater than myself and to do something radical and charitable with my life. It seemed the POP offered me just this opportunity to make a difference and fulfill my calling.

For whatever reason, maybe it was my intrinsic zeal for leading a Christian life or my curiosity about living on frat row, I joined the POP, went ‘underway’ and moved into the old Zeta Psi fraternity house with my fellow revolutionaries in Christ. The POP is what is called a covenant community, in which members make a decision, similar to a wedding vow, to remain with the community forever. When members first join they undergo a five to seven year period called ‘underway’, in which the young member prays and attempts to discern their path in life. At the end of this period, members make a commitment, either to join the community permanently – in what is called ‘making the covenant’ or leave. Once this covenant is made within the POP, one cannot decide to leave on their own – they ultimately have to be released by the community leaders.

Some of you reading this, who may have been familiar to campus in 2006, might recall the old Zeta Psi fraternity house located at the East end of frat row. There were no fraternity brothers in the house at this time, the Zeta Psi boys had been kicked out long ago for partying too hard and attempting to burn the house down – which they almost succeeded at. During the fall and spring semesters of 2006 the POP moved in and placed two big off-green signs in front of the house, proclaiming: “The World’s a Mess, Join the Solution. A People, A Place, A Revolution”. Meet the campus division of the POP. It was in this house that I lived and prayed, worshiped and sang as an ‘underway’ member of the POP.

After some time in the POP I started to realize that the revolution of Jesus Christ that was prophesied by the group was actually a revolution of oppression and control. The POP is comprised almost entirely of white upper-middle class Americans. Of the hundreds of members I met during my time with the POP, I met only one that was black. I later found out that he was merely a guest at one of the community meetings and not affiliated with the POP. Furthermore, no active homosexuals are allowed, and if they ‘come out’ they are encouraged to undergo conversion therapy or are forced to leave. Thankfully conversion therapy is currently outlawed by the American Psychological Association, although this doesn’t keep faith-based programs from practicing this therapy. Women are restricted from carrying any leadership position. The decision to elect community leaders is not based on qualifications or prior experience; when the decision concerns women, it is based entirely on gender and you’re out of luck if God happened to create you with an extra X chromosome.

Once I joined the POP everything started to change. Before moving in to the house I was given a sheet of paper that listed eight or nine commitments I had to make before joining. I have since lost the list and cannot recall all of the commitments I made. I tried to contact some current members, but was denied access to the sheet of paper. The commitments included: give a monthly 10% tithe, attend all community meetings and lectures, refrain from dating for two years, do not engage in gossip, share all money and possessions and maintain a headship relationship. All new members are assigned what is called a ‘head’. A head is a spiritual advisor/life coach who helps guide you in your journey. Members typically meet one-on-one with their head once a week. Members are not allowed to choose their heads; they are assigned by the community leaders. Upon entering the POP, Mike was assigned to be my head. Once I began headship with Mike he loosened his empathetic and caring attitude and started to become more controlling and directive. I remember during one of our headship meetings he told me that I shouldn’t tell him what I was going to do with my life; rather, I should ask for his permission.

Maybe it was the hammer and sickle poster that hung above our chore list or the strong Russian heritage of one of the leaders, but I began to realize I was a part of what some have called Christian communism – a form of Christianity that seeks a possession-less, separatist and selfless form of community and worship. In the POP, personal possessions were owned and shared by everyone and the money that each member makes is placed in a common community fund to help support the group.

After a few weeks in the POP, Mike became more and more interested in my financial situation. During one of our headship meetings Mike told me that the POP deals with money differently than other people normally do. He then asked if he could view my bank account records. I remember sitting down with him and logging in to my online bank account, feeling nervous and unsure – the consequences of a relationship marked by power differential. I didn’t know how to express my concern about him viewing my bank account, this man was my spiritual advisor – my head, and he was also my landlord – giving me a place to live. I was afraid that if I expressed myself all my connections could be lost. I had nowhere else to go; I was new to Minneapolis and in the middle of a semester of college. I remember thinking that if I voiced my opinion he might kick me out and leave me without a place to stay. I was also under a spiritual spell or ‘spiritual covering’ as some critics have called it. I believed the POP represented my connection with the Almighty. What would happen to me if I was kicked out? Would I be damned forever? What if I chose to leave on my own, would they come after me or just ignore me?

After just one semester in the POP it all became too much for me and I fostered the courage to tell Mike how I was feeling. The semester with the POP represents my lowest GPA and productivity while studying at the U of M. My life had become filled with meetings, lectures, dinners and other social gatherings that demanded my time. My schedule was flooded with the POP, I no longer had time for old friends and hobbies and many of my prior relationships and community services suffered due to my involvement in the group. I slowly realized I was no longer me, but merely a by-product of the POP. I approached Mike one day and told him that I no longer felt free. He cringed at hearing this because he had always taught in lectures of the freeing life in Christ that members experience. A freeing life was far from what I experienced in the POP. I was repeatedly controlled and manipulated in the name of Christ.

Mike advised me to pray more and put some more time and effort into my involvement with the community. I had had enough and wanted out. One day, I mustered the nerve to tell Mike that I had decided to leave the POP. He grabbed his Bible and read from the Book of Acts 2:44-47. He then asked me assertively, “Do you want this?” I replied that I did, but not here in the POP. Mike closed his Bible and saying nothing walked away. I was allowed to move into my own room in the house and was told not to attend any of the community functions or dinners. I felt alone, scared, confused and unsure of what to do next. I committed my life and everything I know to this group and now I was banished. What I didn’t realize at this time was that this was the beginning of my true freedom.

How could my loving God lead me astray?

After leaving the POP I found myself in a crisis of Faith. How could my loving God lead me to such a controlling and manipulative group? I came to the conclusion that I needed to study the foundations of Christianity in order to protect myself from being mislead again. At this point, I made a critically important decision in my life and I decided to be open-minded. I committed to reading both sides of the argument – pro-Christian and anti-Christian. Very few Christians agree to do this because it would involve reading the ‘Devil’s’ works. I enrolled in a New Testament course and planned to read twelve books the following summer in an attempt to settle the battle raging within me concerning the claims of Christianity. I’m not sure why I decided on the number twelve, but I committed to reading six books by well known Christian apologists and six books by well known skeptics. I believe this is one of the best methods of settling ones personal views on religious matters, or any other matter – read both sides and make an informed educated decision. Since the summer of 06’, which I like to refer to as my summer of isolation and study, I have read well over twenty books related to Christianity. I would highly recommend that anyone interested in Christianity take world renowned biblical scholar Calvin Roetzel’s course on the New Testament, which is offered here at the U of M. Roetzel offers his students a rare opportunity to study the documents of Christianity free from the evangelical fundamentalism found in many Churchs. In the end, the very thing that led me to Christianity – the search for Truth, ultimately motivated me to leave Christianity and all its cultic sects, dogmas and superstitions.

Since leaving the POP I have banded with other former members from around the country and started an on-line support community called, “The Freedom Forum”. We are available to offer support and guidance for those seeking freedom from religious cults. We currently have over fifty members and are open to anyone who has had negative experiences with religious groups. My personal experience shows that leaving a religious cult can be as difficult and life-altering as breaking the cycle of addiction. Both phenomena contain elements of a battle with the mind.

I would like to thank Christian philosopher, Dr. Adrian Reimers, for his support in helping me leave the group I recognize today as The Cult of Praise. Dr. Reimers and his family were removed from the community, along with many others in the mid 80’s. Reimers was told by the community when he left that his “life would bear no fruit” if he did not submit himself to the POP. Upon leaving he published articles in The Cultic Studies Journal, started a foundation called, “Free Again in Christ” – which helps support individuals leaving covenant communities who have maintained their Faith, and authored an unpublished book that philosophically and theologically dissects the POP’s various ideologies and workings. Dr. Reimers life has since ‘bore much fruit’; he currently teaches philosophy at Notre Dame.

Recently, the POP began a “missionary school” and started training members in various evangelism techniques. On the weekends, members go out in groups of two and hit the streets of Dinkytown and other areas around campus seeking new recruits. The POP currently resides in various homes in the neighborhood of University AVE and 11th ST. If unorthodox Christianity – bound with grandiose claims and prophecies, narrow minded and shallow ideologies and restricted living are your thing, I encourage you to check them out. Maybe stop by for one of their Lord’s Day celebrations that occur every Saturday night in Dinkytown. I’m sure they would be overjoyed to have you in attendance, and submission.

Millions have been killed in the name of specific religious and political dogmas. The Middle East, which represents the foundational geography of the world’s three major monotheistic religions, has been the sight of the bloodiest and most ravage wars in human history. As far as I am aware, no death or killing has ever been caused by anyone’s lack of belief in something. Yet, a recent study conducted at the University of Minnesota found that atheists were the least trusted minority in the US – more so than homosexuals and Hispanics. It is time for a new Enlightenment. One of the biggest dangers facing society today is religious certainty. If there is one message I could send out to the world, it would be this: There is no God, there is no consciousness after death – all we have is each other, our families, our communities and this one life here on Earth. So let’s embrace one another, strive to do the next right thing and endeavor to make the world a better place for those lives that will follow. Can I get a amen from the congregation?