December 2012. It was just a few weeks after Bethany’s death. The Christian group we had been a part of, the group that had become a cult, had been broken up. Continue reading
Continuing with our Celtic theme for this week, today I would like to share one of my favorite songs, “There Were Roses” by the Irish activist and balladeer Tommy Sands.
The song is a true story based on events in Tommy’s own life. He grew up during a time of civil war in Ireland between Protestants and Catholics. But one of his best friends (Allen Bell) was a Protestant, and another (Sean O’Malley) was a Catholic. The three friends vowed that the conflict would never get in the way of their friendship.
But then one night Allen was murdered. Enraged, the Protestant loyalists went looking for a Catholic to murder in retaliation. They ended up killing Sean, and Tommy was left friendless and devastated.
But in the midst of his grief, he wrote this song. This is the more famous version by Moloney, O’Connell, and Keane. It will break your heart.
Can the dead see us?
Is there music in heaven?
Are there animals?
How are we never bored?
I had to restrain myself from tweeting the whole essay, but here’s an excerpt. He’s answering the question of whether we’ll know everything in heaven, and comes to the conclusion that though we’ll know much more than we know on earth, it will be our joy to be as children as forever in the glory of our own smallness:
Even if there is no curtain in Heaven, even if our consciousness there dashes against no wall or limit, still we remain like the tiny figures in a Chinese landscape: small subjects in an enormously larger objective world. Even if we then escape from the tiny hut in which we are now imprisoned and through whose smudged windows or chinks in whose walls we now must look – even if we wander freely in the country of light – we are in the light, not the light in us. Our first and last wisdom in Heaven is Socratic, just as it is on earth: to know how little we know. If there is no end of the need for humility in the moral order (the saint is the one humble enough not to think he is a saint), the same is true of the intellectual order (the wise man is the one humble enough to know he has no wisdom). It all depends on the standard of judgment: by earthly standards most of us are moderately saintly and moderately wise; by Heavenly standards all of us, even in Heaven, are children. And by the standard of the infinite, inexhaustible perfection of God, we remain children forever. Happy children, fulfilled children, but children.
Can she see us? Is she close to us? These are things I still don’t know. Continue reading
for in you my soul takes refuge; Continue reading
One year ago today, I lost a dear friend. Continue reading
[EDIT: Information in this post was used in the Rolling Stone expose, “Love & Death in the House of Prayer” ]
Moving on to the second half of our story, I’ve been dreading having to write about this because it’s all so strange and horrible… Betania* and Tyler began dating at the end of their six-month internship in June 2009. I was surprised, of course. On the morning we drove up to Kansas City (on August 1st), I asked him what had happened. Basically, he said Betania* had confronted him during one of the last nights of their last week at Southwestern and spoken to him frankly about how she felt. He said she was radiant and it was the first time he had ever “seen” her as she truly was – blindingly beautiful. Things didn’t change overnight, but it gave him a new perspective.
However, when they were in the internship God gave Tyler a fundamental understanding of the mechanisms behind homosexuality that make it sinful. In doing so, He also gave him a plan for defeating it. He realized that the reason why homosexual attraction is wrong is because it’s rooted in a worship of other men as gods that is inherently self-hating. (Tyler’s core theological principle was that things are not wrong in themselves, but because of the substance behind them – kind of a dangerous idea, when you fully unpack the implications). There was a night during the internship when he was in his room praying until 2:00am. He felt overwhelmed by this inescapable feeling of worthlessness that made him less than human, less than man. Seeking some way of escape, his thoughts began turning towards Peter* and he immediately felt a surging sense of worth and hope and value beginning to pour into him and the relationship that could have existed between them.
Tyler was stunned. He said, “I had never before seen this deep, blatant mechanism functioning within my soul. The worthlessness, the identity of being less than man, flowed directly, indeed was fueling, indeed WAS the homosexuality!” He realized that the mistake he had been making for over a decade was trying to repent of homosexuality when he should have been repenting for self-debasing idolatry of men. He did so. No more than a few weeks later – this was in April 2009 – he was in the prayer room, and he looked over and saw Betania* quietly praying, and it was like a giant “vat of affection” poured down from heaven and left him overflowing with romantic passion: “real, passionate, sexual, knock-me-off-my-feet, pure, and glorious attractions for the most beautiful woman alive.” Within days of the internship’s ending he asked her out. She of course said yes. On our way to Kansas City he discreetly stopped in Dallas and asked for her father’s hand in marriage. He and Betania* went for a walk the moment we were fully moved in, and he announced his intention to pursue her “unto marriage.” Betania* had been waiting for so long, she could hardly believe it. It was like a fairy-tale romance.
* * *
That first semester it was only me, “April,” Betania*, Tyler, and two of Tyler’s cousins. There were also a few people who had joined us from the internship. Peter* came at the end of the semester (December 2009), along with a few other Southwestern students. By the end of 2010, most of the SU prayer group (with the exception of Micah and a few others) had moved to Kansas City. Tyler insisted he had never tried to talk a single person into moving up here, but after they talked to him, they always wanted to. At one point the Chaplain at Southwestern found out we were making a trip back to Georgetown and tried to stop us from setting foot on campus. She was convinced we were proselytizing on behalf of IHOPKC, which wasn’t true. Most of us were enrolled in IHOP University, but we remained an independent organization and IHOP wasn’t even aware of our existence until after we had been in Kansas City for almost two years.
But during that first year, especially, the nature of the Group changed dramatically. In March 2010 Tyler decided that some of us needed to have corporate financing. There were only five or six of us on the financial plan, to start out with. “April” and Peter* were in charge of the money – not only theirs, but also Tyler’s, Betania*’s, and mine. Every time one of us received a paycheck, Peter* or “April” would take all of our money – all but fifty dollars – and put it in April’s bank account. We had to ask special permission if we wanted to buy anything. (God had told Tyler that he didn’t have to work, so he subsisted on donations from friends and family members). With the aid of our community funds we were able to feed twenty people three nights a week before worship and Bible study. Once a week – normally on Friday – the guys had a house meeting at our house, and the girls had a house meeting at their house. We would go in a circle and talk about our week, the sins we had struggled with, whether and how often we had lusted, how we were feeling about the rest of the group (and about Tyler), and sharing was not an option. It was mandatory.
The growing animosity between me and Tyler finally reached dangerous proportions in the latter half of 2010. There was an incident in August where he was leaving from the guys’ house to the girls’ house on the other side of Grandview; when I finally came out of my room, a minute late, he was already gone, so I called him and asked if he would come back to get me. He drove back, but he said, basically, “I need you to promise that this won’t happen again.” And I got scared because I thought he was trying to control me, and I refused to say what he wanted, and he started cussing and yelling and accused me of acting like a schizophrenic person. When we finally arrived at the girls’ house, he brought me into a back room with seven other people and told them his account of what had happened. They were all furious and said I was being hateful and abusive. When I asked if I could explain what had happened, from my perspective, Betania* said, “NO! We don’t want to hear it!” Tyler had been telling Betania* some of the angry things I said about her at our house meetings, and she was already upset about that, and she got furious whenever Tyler was attacked because, as an apostle, he was especially vulnerable to persecution from forces both human and demonic. He told them (and I’m paraphrasing), “I want you to know that this is the kind of abuse I’ve been dealing with from Boze since we got here.”
So it was clear that I had to be dealt with – counseling apparently never occurred to him – and in October I finally got to see the lengths to which Tyler would be driven for the good of my own soul. On the night of Monday, October 18, after dinner, Tyler said, “Everyone but Boze, I need to talk to you in the back room.” They went in the back and talked for an hour, maybe longer. On the next night, when dinner was over, all of them gathered around me in the living room – there were twenty of us in the Group at that point – and Tyler explained that I was being formally shunned because of my extreme anti-social behavior; fear of everyone that often erupted in venomousness, anger, and outright accusations; and propensity for escaping into creativity and writing as a rejection of the “evil Group” – but, above all, because of my unwillingness to deal with my problems (what he called a “religious spirit,” borrowing a term from Rick Joyner).
Peter* drove me home that night and for eight months no one in the house would speak to me. People who were still at Southwestern were warned not to talk to me. Once when a friend – a former NAVY seal, who was only loosely connected with the Group – came over during a snowstorm (January 10, 2011) and asked me to help him and his wife move into their new house, Tyler called him on the phone while I was over there moving them in and demanded that he bring me home immediately. “Darryl” protested: we were in the middle of something. But Tyler refused to let the issue go and finally Darryl, worn down and unhappy, drove me back to the house.
* * *
And that was how IHOPKC first found out about our group, because my boss – I worked from home as an editor for IHOP – arranged a meeting with a leader, Ed Hackett, on May 5, 2011. Mr. Hackett was horrified when he found out I was being punished and spoke to Tyler about it. In the middle of June I learned from Tyler’s mom that he and the rest of the Group were waiting for me to ask if I could be re-instated. I did so – a decision I would have cause to regret – and on June 16, I had a five-hour meeting with Tyler at Wendys, at the end of which there was a huge, scary celebration.
There had been some alarming changes in the Group since I left. Pretty much everyone from SU was here now – Micah and three other people were moving in in August – and the community was meeting for dinner and prayer almost every night. Although the extent to which we were actually praying was debatable. During a typical meeting, Tyler would present us with a list of questions. We would go down the list one by one and pray for the Holy Spirit to give us answers. After about three minutes of silence, everyone would share their dreams and impressions, and invariably, they all pointed to the same thing. If anyone heard differently from what the Spirit was saying to the rest of us, that person was singled out in front of everyone and scolded for being “prideful” and “individualistic.” For example, one night we prayed and all heard God saying that we needed to write a letter to Shelley Hundley, the vice-president of IHOPU who is now in witness protection, and warn her that IHOP students were engaged in rampant sexual immorality because the leadership of IHOPKC was not living in community rightly. Tyler drafted the letter that night while we all sat around him in the living room. Within the letter was a series of cryptic statements (one of them was like, “There are giants dressed as midgets walking through the earth”), which Tyler helpfully interpreted as meaning that Shelley was wounded by events in her childhood that made her unable to relate socially to other people, which had created a gaping hole in the fabric of the IHOP community. When we prayed about it, people were having visions of Shelley reading the email and weeping and repenting, but Shelley replied to the email within an hour and said, basically, “None of this is true, I’m one of the most sociable people I know, and please don’t ever contact me again.” This was a stunning repudiation of our discernment, which everyone dealt with in his own way.
On another occasion late that summer we met as a community to pray about two people – a newly-married couple – who had been planning to join us in KC, but had split for Colorado immediately after their wedding. For almost four years this couple had been best friends with another couple, also newly married, who had just moved to IHOP. But now the Colorado couple (the “Jennings”) weren’t speaking to them, and the “Petersons” were bewildered. So of course we prayed about it, and the Group reached the conclusion that the Jennings were hateful, abusive traitors who had rejected God, and Mrs. Peterson was crying, and she said, “It’s just so hard for me to believe… she was my best friend,” and this one girl, who had been in KC for about a week, got in her face and said, “YOU LOOK AT ME! LOOK AT ME RIGHT NOW! SHE ABUSED YOU EVERY SINGLE DAY!” And then Tyler stood up and repeated a dream he had had in January 2008 – a dream he had been sharing repeatedly for three and a half years, always with some subtle variations – in which Betania* was casually talking to a handsome young man with brown hair – a man she trusted – who turned into an evil wolf-man and devoured her. Tyler said it was clear to him now that this dream referred to Mr. Jennings, and he said (in essence), “I wouldn’t repeat this outside of this room, but I personally don’t even think Mrs. Jennings is saved. I think she’s reprobate” – which is our language for “hardened beyond the point of repentance,” i. e. going to hell.
And there was end-times training, which we began that summer because Tyler had a six-year plan (2009-2015) for training at IHOP, learning Arabic, and going overseas to pray and worship for the purpose of bringing revival in the Middle East; a plan that was weirdly solidified by a dream Peter’s* sister had, before she even dropped out of college to join our group, in which the governmental leaders of Israel were fleeing to Egypt to hear Tyler preach and be converted. Of the people who were in the Group at that time, at least eight of them were planning on traveling with Tyler to Egypt to establish a house of prayer. So we began stockpiling food in the girls’ basement in case of a financial catastrophe – there was at least a month’s supply of food down there – and meeting with Darryl a couple of times each week to practice dodging imaginary bullets, or jumping off of high things, or wrestling a gun out of someone’s hands (in addition to serving in Iraq, Darryl had actually charged and taken down a man wielding a gun at a casino in Las Vegas during a fourth of July shootout). Every few weeks we would have either a planned or surprise evacuation drill. We celebrated the end of our training by watching the “Bourne” trilogy and going on an intense four-day camping trip in the first week of August.
* * *
I’ll be honest: I was kind of worried about the direction the Group was now taking. I had spent most of my eight months in isolation reading real Christian theology, and it wasn’t lining up with a lot of what we were doing. I was also increasingly exasperated because whenever I would try and talk, for example, about real Christian theology, someone would inevitably tell me I needed to stop talking. Four days after my return in June, Tyler had gathered the rest of the Group in the living room and explained that I was being placed under heavy restrictions to prevent the reemergence of my “evil, old self.” I could no longer read or write, I had to buy new clothes (which Tyler picked out for me), I couldn’t have intellectual discussions, and I had to start going by “Bobby” (my real name). So, when a girl came to me and said she was having trouble accepting reality, I told her, “According to Thomas Aquinas, that’s because you don’t believe that God loves you, because love and reality…” and immediately one of the guys said, “Bobby, I think you need to stop talking,” and when I said, “Can I just finish what I’m saying?” he said, “No, you need to stop now,” and then one of the girls who was in the kitchen said, “If it helps, I feel demons all over the room right now,” and then the girl next to her said, “I feel them, too!” End of discussion!
Micah, the Petersons, and another girl moved in on August 12th. Tyler’s cousin Tim left on the same day because Tim was convinced – after a long talk with Tyler – that he needed to go and do missions work in Egypt.
I had met Micah the summer before he came to Southwestern. He emailed me in early July and asked if I would give him a tour of the campus. We became friends that semester, and he was in an English class with Betania*. In September of that year (2007) he had tripped out on LSD with some of his freshman friends, and ever since then he had been struggling with questioning the nature of reality – “am I real? how do I know this isn’t all an illusion?” – but he had grown up in the church and had a sincere longing for God, and the two of us were drawn to him, almost instantaneously, because of his sincerity and loneliness and humility. We prayed over him on the last night of that semester (December 2007); then he had a panic attack in a restaurant and almost dropped out of school, but we talked him into coming back and he joined our prayer group.
But he was kind of emotionally unstable – on one memorable occasion during our tumultuous last semester he rode around campus on a bicycle screaming, “I am making WAR on this campus!” and roaring like a lion – and he had a massive freakout during Christmas of 2008. His mother called Tyler and said it was the Group’s demonology that was making him go crazy. Tyler, of course, denied this – he had told Micah repeatedly, “Micah, you just need to calm down” – but Mrs. Moore wasn’t buying it and pulled him out of school. He went to UT for about a year and a half, but then at the end of his junior year Tyler called him one afternoon and asked him, “Micah, are you really happy?” and Micah realized that he wasn’t really happy, and he came back – there was some kind of financial miracle involving the sudden emergence of, I think, three thousand dollars – and became the leader of the SU prayer group his senior year (August 2010 – May 2011).
And now he was moving into our house. Tyler did some rearranging. Simon* a friend from SU whom Tyler had brought to KC with the intention of rescuing him from a homosexual lifestyle, was moved into a room with Micah. Peter* moved downstairs with Tyler so that Tyler could “experience what it’s like to be intimate with a guy in preparation for being intimate with Betania*” when they were married. (Tyler was full of paradigms that summer, and one of the big ones was that you have to experience intimacy with people of the same sex before you can rightly experience intimacy with people of the opposite sex). This was kind of odd, as was the “therapy session” he had with Simon* in which they lay together in Tyler’s bed all night in a largely undressed state, as a result of which, according to Tyler, Simon* experienced a massive breakthrough in discovering his masculinity. Tyler revealed this to me when I asked why he was so tired during one of our Sunday morning hiking trips – he had gotten twenty minutes of sleep the night before – but asked me not to tell the girls about it. (We talked about it at one of the house meetings, but in that kind of environment it all seemed pretty normal and no one thought anything of it).
That was all going on towards the end of the summer. And then Micah moved in, and things just got crazy… I think the first or second week after he moved in was known as “fire week” because everyone – literally everyone, with one or two exceptions – started having these crazy manifestations where they would roll around on the floor or start waving their hands uncontrollably. And there was one night when we were having worship, Tyler was leading, and everyone in the room began screaming and rolling and writhing around like the demons in Pandemonium, and I just lay there not really knowing what to do, wondering if I should fake it, and after worship was over Tyler took me aside and said my immunity to the movement of the Spirit indicated resistance in my heart. The next night he had a dream – and apparently April had a dream – that I was isolating myself and not being a part of the community – and two days later he and the other guys came to me and said they had decided to isolate me because I was regressing into my evil, old, “Boze-ian” self, and I was a danger to the women, and I wasn’t going to be allowed to talk to them, and what followed, for the next three weeks, was a series of increasingly nightmarish and bizarre punishments and psychological mind games. I was screamed at; made to sit in the middle of the living room floor when I ate my meals; forbidden from wearing certain kinds of clothes “because those are the kinds of clothes Boze wears”; forbidden from talking to Micah; when I got on the IHOP shuttles to go to church, two of the guys stood on either side of me to make sure I didn’t sit down next to a woman; Micah (who, at least in my presence, never showed the slightest hesitation about enacting the Group’s decisions) yelled at a guy for coming up and hugging me after worship, but then told him, “It’s okay, it wasn’t your fault – you were manipulated.” I didn’t have the slightest idea what I had done. I still don’t.
But eventually Ed Hackett and Shelley Hundley and the rest of the IHOP leadership found out about it, because another girl who was being punished at the same time as I was – her Bible had been taken away from her and the door to her bedroom taken down – actually went and told them, and they were understandably horrified. When Tyler and other core leaders of the Group met with them in September, they told him that we were approaching near-cult-like status. They demanded he make it known that anyone who wanted counseling was welcome to receive it; that we stop punishing people; and that those students in the Group who were also in IHOPU begin coming to the mandatory Saturday night service. (We had been flaunting this rule all semester by having our own communal worship on Saturday nights).
And at this point it’s not very clear what happened. Everyone stopped talking to me: that much is clear. I thought I was being shunned, again. According to them – as I found out seven months later (Feb 2012), when they finally told me I had to move out of the house – after I quit coming to dinner and worship in September, they assumed I had given up on them. Essentially, they thought I was shunning them. I’m not fully sure I buy this. I know they were still pretty upset with me. I found out a year later from an ex-member that Tyler spent an entire week sleeping over at the girls’ house because he was afraid I was going to murder him. I just wanted people to talk to me. I didn’t have any idea what was going on. I had apparently done some horrible thing in August and was just waiting to be reinstated into the Group. On the one hand, I thought maybe the Group was taking on a mind of its own, in spite of all Tyler’s best efforts. (It was hard for me to conceive that Tyler had anything but the best intentions). On the other hand, maybe I really was ignorant of the depths of my own depravity and didn’t know how many people I was hurting. There were nights when I would sit in my room with the lights out during worship and listen to what was going on in the living room. On two of those nights I heard something really chilling – all the more so later, as I started putting things together. Each night, one of the girls would stand up and say, “I feel like there’s a spirit that’s coming against us – a spirit of control – and it’s trying to attack what we’re doing.” And they would pray about it, and two or three people would immediately say, “It’s Bobby.” And they would spend the next hour praying against me. One night, a girl got up and sang a prophecy about how God was going to punish “those who have hurt you.” On another night, Tyler stood up and said they all needed to deal with the pain in their hearts because of the way I had treated them, because if they didn’t deal with it now they would be dealing with it in five years, or ten years.
So in February of last year after Betania* and Tyler were engaged, when they came to me and told me I had to move out, I was pretty much ready to go. I was already reading some books on Charismatic end-times cults, and there were some unnerving similarities. I reconnected with the Jennings family in Colorado, and they explained why they had left – because Tyler had treated them horribly, and because he was (in their view) a sadistic, abusive control freak. I spoke to some people I trusted at IHOP – a librarian, the leader of my small group, the head of Community Life – and they all said it sounded like a dangerous situation and they thought it was best if I left. So I left. I moved out on April 1st, and I immediately began to feel better. I never looked back.
* * *
I don’t know a lot about what happened after I left; though from talking to people I think I probably know more about life in the house after their marriage than I do about the summer between my departure and Betania*’s arrival. I know Betania* wasn’t herself after the honeymoon. It seems clear that she was genuinely suicidal, and that Tyler eventually decided to deal with it the same way he had dealt with me – by “leaving her to the consequences of her own sin” and forbidding people from speaking to her. I’ve heard, from multiple people, that she kept babbling about being “reprobate” – that when they brought her in to see the psychiatrist on the day Tyler supposedly found her in the kitchen with a bottle of cleaning solution, she repeatedly asked the psychiatrist if she was reprobate and he didn’t know what she was talking about.
I know before the marriage, she had some qualms – most people do – but seemed happy. She was excited about marrying Tyler. I wasn’t at the wedding, but judging from the pictures and what people have told me, she was ecstatic on the day they were finally married. Tyler sang a song as she was coming down the aisle – “Come to Me, My Beloved” – and they had a worship service there at the altar. Right after the ceremony, they flew to Costa Rica – Tyler kept the destination secret, didn’t reveal where they were going until they were on their way to the airport. For her, it had to have been the fulfillment of a dream – a dream she had been having her entire life. She had never dated anyone; never slept with anyone. She had been praying for her husband since she was a teenager. She had written him letters, before they even met. She had had other dreams, of course – she wanted to be a novelist, wanted to teach at a small university and have a cottage in the woods – but her big dream, the dream of her heart, was to be married. There were times when it was all she could talk about. We used to stay up late at Southwestern talking about it, night after night. When I cried at her funeral, even before Micah came forward and confessed to her murder, I don’t think I was crying because she was dead, at least not mostly. I was crying for the children she would never nurture, for the people who would never experience the uniqueness of her perspective in books and be moved or inspired by it, for the husband – the real husband – who might have actually loved her but who never had a chance because she was incapable of falling in love with anyone who wasn’t dangerous. And I was crying, I think most of all, because when we had met on that morning in August in 2005, when she insisted that I read “Perelandra” by C. S. Lewis and explained, for the first of many times, how much she hated deception, her life had seemed so full of potential and promise there was no stopping it. And what I had just witnessed was the senseless and systematic dismantling of one of the most luminous and promising lives I think I’ve known, just an utterly ruthless campaign of dehumanization that destroyed first her dreams, and then her relationships with her friends – both in and outside the Group – and her family, and then her personality, and, finally, claimed her life.
[EDIT: Information in this post was used in the Rolling Stone expose, “Love & Death in the House of Prayer” ]
I first met Tyler Deaton on the evening of Thursday, August 25, 2005. I came into the Chapel and found him playing the piano. He was playing it very passionately, and when he introduced himself I immediately noticed two things – one, that he was somewhat arrogant; and two, that he was probably gay. He was a freshman and I was a sophomore at Southwestern.
I met Betania* three days later through a mutual friend. They had just returned from church to have brunch in the Commons on the morning of the 28th. Betania* was beautiful, and she spoke beautifully. I asked her if she was a writer, and she said she was. When I told her my name (Boze), she immediately asked me if I had read the novels of Charles Dickens. (She had apparently read all of them, with the exception of “Sketches by Boz,” by the time she was thirteen). We had a very involved conversation about C. S. Lewis and the insidious nature of deception.
We became close friends. But it wasn’t until the next semester that I became close to Tyler. At the time, they barely knew each other. I was surprised when I returned from London at the end of 2006 (in the middle of their sophomore year), and they had become close.
However, we didn’t begin praying together in earnest until the fall of 2007. Over the summer, Tyler took a missions trip to India. When he returned, he was full of stories about his encounters with the supernatural realm. For example, he and his three companions visited a children’s realm. When they arrived, he closed his eyes and heard the words, “The leader of this place is committing sexual sin with young boys, and they’re having demonic nightmares.” And one of the girls on his team received a similar impression. So they went and confronted members of the trip’s leadership team, who affirmed that the boys had been having nightmares (but they hadn’t known why), and that recently several of the boys had been caught doing sexual things with each other. As a result, two of those boys and the head leader were removed from the children’s home.
When Tyler returned home, he began to wonder why these kinds of things don’t happen in America. But then on the night of July 20, he was standing in line outside of Barnes & Noble waiting for the release of the last Harry Potter novel when he heard the words, “What you just did there, you’re going to do at Southwestern,” and there immediately erupted out of his mouth the names of three people he was supposed to pray with during the coming year: Betania* and one other girl (“April”), and another guy (Peter*).
As soon as school started, the four of them began praying together nightly. At first they tried to keep it a secret, but the news was all over campus within a matter of weeks. When I found out was going on, I begged them to let me join them. For the next year and a half, we were the core prayer group. Over time our activities expanded to include a second group, consisting of about twenty to twenty-five people, who began meeting in the Chapel once or twice a week for worship. Tyler normally led worship and gave a lesson during those meetings, and then the floor was open for other people to share their prophetic impressions. At first it was very egalitarian. We all felt we were a part of something special, heroic – like the main characters in The Lord of the Rings or the Narnia books.
Betania* was devoted to the group from the very beginning. She had always been an outstanding student, the star of the Writing Center, but when we began praying together her “ministerial calling” eclipsed all other considerations. She stopped writing, unless it was school-related. She also began fasting and praying intensely. In October 2007 she went on a twelve-day “Daniel fast,” where she ate only vegetables and drank only water. She said, “[God] is creating a desperation for Himself in me so strong that it won’t be able to be covered up, even by my husband . . . And He said, ‘This is how much I want you, that I’ll have you crying on the floor because you’re so lonely.’”
Now with respect to Tyler, I began to notice at around the same time that she was fiercely attracted to him. I finally confronted her about it at the end of November 2007. She had this confidence that they were going to be married. She knew he was gay, but she felt so certain about it. She felt God was going to use her to draw out aspects of his heart that were wounded and in need of healing.
It wasn’t until the following summer that Tyler became aware of Betania*’s feelings towards him. When he did, he was not happy about it. He had a crush on Peter* and at this point was sick of girls fighting over him. He had a magnetic attraction with women, one that sometimes seemed to be beyond his control.
Betania* cried almost every day that summer, but when she returned to school in the fall she had this determination not to be weighed down by it. For a number of weeks she was seriously thinking about moving to Austin after graduation – she, Tyler, and I all graduated in December – and going to nursing school. But then, towards the end of the semester, she had a talk with Tyler, and he basically told her, “You don’t have to punish yourself; you’re free to do what you want.” After this conversation, she decided to spend six months in Kansas City doing the OneThing internship with Tyler.
* * *
Tyler first visited IHOPKC during the annual “onething conference” at the end of 2007. He returned a few days later, raving about campus revival. He said it was the first time in his life he had realized that we weren’t alone in what we were trying to do at Southwestern. Being in an auditorium with 25,000 people who “operated in prophecy and supernatural giftings” was, in itself, a revelation. It affirmed that he wasn’t crazy.
This event changed the whole nature of our group. We bought books by the IHOP leaders, and books that they recommended, and began passing them around. We shared all the music and gathered in the Chapel as a group to listen to the teachings. We absorbed the organization’s theology. It became an integral part of who we were.
And it all happened so fast. Within a month after his visit, we were all hardcore IHOPpers. Growing up, Tyler had been a Presbyterian. But now for the first time in his life he was open to the idea that the world as we know it might end within our lifetimes. At the end of January 2008, he told me he had heard from God that his purpose in life was to “train God’s final people.” He began reading books by a variety of Charismatic authors – Lou Engle, Rick Joyner, etc. – and taking us to their conferences. In March we went to see Bill Johnson (a prominent faith-healer); in May, Cindy Jacobs, and in July, Todd Bentley. (Bill’s was the most normal, and Todd’s was just full-on insanity). At around this time he “discovered” his calling as an apostle.
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Tyler’s hold over the Group became increasingly aggressive and authoritarian during our last semester. He encouraged the rest of us to shun “April” for two weeks because she was “angry, controlling, hateful, and abusive.” He lectured me heatedly on two occasions for supposedly flaunting his authority – on one occasion, because he felt there was a “spot of darkness” on the side of the restaurant where the Group was eating, and he thought we should move, and I told him I thought we should stay where we were and no one moved. He said I was endangering the souls of my friends by not listening to him.
And, at the same time, the rest of the school had become aware of what was going on in the Chapel and was not happy about it. Some of the other Christians began gathering a binder full of information on Tyler, the Group members, and the Charismatic movement, which they presented to the faculty at Southwestern. Students – many of them concerned friends – accused us of being a cult, and we were forbidden from using the Chapel for about a week.
But there were two incidents that really demonstrated how bad things were getting. The first was the weekend of Homecoming, in early November. Phi Lamb is the Christian sorority at SU, and Kappa Chi is the Christian fraternity. Some of the members of each – including a number of Group members – got together and performed a skit that poked fun at the Christians on campus. I wasn’t there, but I remember they were all dancing around in cardboard Bibles. The audience thought it was hysterical. Not so much Tyler. Immediately after it was over, he called us all into the Chapel. He said we had blasphemed the name of God by misrepresenting him in front of unbelievers, and God was angry about it. I remember being so surprised by what happened next, because within moments there were fifteen to twenty people all lined up in a row near the altar of the Chapel, on their faces praying and repenting, and a lot of them were crying. At the time, there was some obvious tension between me and Tyler, but I don’t think I was fully aware how scared I was. But I thought to myself, “This is so strange, that one person could have so much emotional control over a whole group of people…”
Apparently I wasn’t the only person surprised by this. The Christians who were in Kappa Chi and Phi Lamb, but were not in the Group, were furious. It created a gigantic rift between those of us who were in the Group and those outside of it, some of whom were now openly saying that Tyler was dangerous. Of course, for a lot of us in the Group the accusations didn’t even register, because we felt (and Tyler encouraged the opinion) that this was just the kind of resistance that leaders always get when they’re pushing ahead into new territory. People just aren’t going to understand. But eventually, those who contend and endure the resistance without giving up will be vindicated.
In the weeks between Thanksgiving and finals, there was a prophecy going around the Group that a major tragedy was about to strike Southwestern. It was actually Micah Moore who started it. He spoke to a few of us one Sunday after church and said that while he had been praying in the shower, God had given him this overwhelming impression that a terrible thing was about to happen, and that we would be the only people on campus who had peace about it. Within a matter of days, four other people came to Tyler privately with visions and dreams that affirmed what Micah had said. When Betania* heard about it, she said, “It sounds like someone is going to die.” My birthday was coming up on December 6th, so I sent out a mass email at the end of November telling everyone I wanted them to write me journal entries describing what happened on December 4th and 5th, because I thought whatever was going to happen would happen in those two days.
On the night of December 4th, one student was run over by another student as he was crossing the highway at the edge of campus. As if that wasn’t bad enough, the student who died was a hugely popular student, a senior, a spiritual leader who was active in the peace movement and in interfaith dialogues – the kind of dialogues that, according to IHOP and some other places, are the forerunner of the Harlot Babylon. In fact, the night before this happened we all gathered to listen to a sermon by Mike Bickle, in which he says that Christians are going to pray down judgment on the followers of Antichrist during the Great Tribulation. Of course Mike says in some of his publications that we’re not to start doing this until the Tribulation begins, but as we were listening to that sermon, there was a deep feeling shared by almost everyone present that God was about to descend on Southwestern in glory and judgment, and when He did so, it would destroy those things that were against Him… which, apparently, included this one student. After his death, we were convinced that God had come down in wrath, that our prayers had led to this student’s death, and that our purpose was to travel all over the world repeating the work that we had just done at Southwestern. If I had ever seriously thought about leaving the Group, there was no longer any point in even entertaining the notion. God was on Tyler’s side, and he was now unstoppable.