"That's how you get a Jim Jones"

November 18th marked the 32nd anniversary of the Jonestown massacre. Over 900 people lost their lives when Rev. Jim Jones exhorted his followers to “die with dignity.”

By faith and by force, hundreds swallowed the cyanide-laced Kool-aid that was served up by the leaders of Jones’ church.

It was an event that left a permanent mark in our lexicon with the expression “drink the Kool-aid.”

Nowadays, people almost always describe Jim Jones’ church as a “cult.” Yet, what is often overlooked is that, for years, Rev. Jones was actually a very politically-connected preacher. It’s not as if he wore a sign saying “wacko.”

To the contrary, as reported by longtime religion writer Terry Mattingly, Jim Jones carried the credibility of being “a minister in good standing of the Christian Church (Disciples of Christ), an absolutely normal denomination….”

The Disciples of Christ are a denomination with congregational polity, similar to the polity of Baptists. But after Jonestown, the Disciples of Christ saw the importance of plugging the safety gaps in their polity, and they took action.

The people of Jim Jones’ congregation weren’t fools. Many were highly educated. Yet, when things turned terribly wrong, the sheep couldn’t rein in the shepherd. And no one in denominational leadership intervened.

It was only after 900 people died that Disciples of Christ leaders saw how their lack of clergy oversight made them vulnerable to horrific abuse perpetrated in the name of faith. So they created a process by which a regional body can consider the continued “standing” of ministers who carry the Disciples of Christ name.

One ordained Disciple explained the change this way: “In the dark light of Jonestown, it’s hard to argue that you can go back to an entirely decentralized structure with a general identity. That’s how you get a Jim Jones.”

Yet, that’s what Southern Baptists still have. Despite their shared general identity, they have a decentralized structure, and their leaders refuse to plug the safety gaps.

Baptist historian and religion scholar Bill Leonard describes Baptists as having a “radical congregationalism.” (Baptists in America, 2005, p. 153) I think those are apt words, not merely in theory, but also in practice.

When a faith group places the perfection of its man-interpreted polity above the protection of kids against clergy predators, then yes . . . they have stepped into the realm of being “radical.”

When a faith group fails to meet the standard of care that is now found in virtually every other major faith group in the country through the use of outside review on clergy abuse complaints, then yes . . . they have stepped into the realm of being “radical.”

Many people in the pews make the erroneous assumption that, because they share a “general identity” as Southern Baptists, the denomination provides a measure of safety. But with its “radical congregationalism,” Southern Baptists don’t prioritize safety. They afford no denominational system for effectively dealing with those who abuse the trust of the shared identity.

Thirty-two years ago, the congregationalist Disciples of Christ put in place an accountability process to try to plug the safety gaps in their own decentralized system. When over 900 people lost their lives, leaders saw the power of faith as a weapon, and they realized that the denomination itself carried a moral responsibility to intercede.

It’s a moral responsibility that Southern Baptist leaders still haven’t recognized.
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For another account of what happened at Jonestown, read “Town without Pity,” by Charles A. Krause, a journalist who was shot while trying to cover the story there.

Note: Parts of this post were from a prior 12/1/08 column, "Jonestown Anniversary."