{"id":28012,"date":"2013-06-16T00:18:01","date_gmt":"2013-06-16T00:18:01","guid":{"rendered":"http:\/\/alternativejonestown.com\/?page_id=28012"},"modified":"2019-02-22T16:20:02","modified_gmt":"2019-02-23T00:20:02","slug":"1021-2","status":"publish","type":"page","link":"https:\/\/jonestown.sdsu.edu\/?page_id=28012","title":{"rendered":"Q1021 Summary"},"content":{"rendered":"

Summary prepared by Fielding M. McGehee III. If you use this material, please credit The Jonestown Institute. Thank you.<\/strong><\/i><\/p>\n

To read the Tape Transcript, click here<\/a>. To read the Annotated Transcript,\u00a0click here<\/a>.
\nTo return to the Tape Index, click here<\/a>.\u00a0To listen to MP3, click here<\/a>.<\/p>\n

FBI Catalogue:<\/b> Jones speaking<\/p>\n

FBI preliminary tape identification note: <\/strong><\/b>Labeled in part “Aug. 72”<\/p>\n

Date cues on tape:<\/b> Contents of tape consistent with identification note<\/p>\n

People named:<\/b><\/p>\n

People in attendance at Peoples Temple service:<\/i>
\nBernie (last name unknown; could be Bernell Hines)
\nCarol (several in PT)
\nChristine (last name unknown)
\nRev. Coatney (phonetic) (first name unknown)
\nDon (several in Temple; might be Fitch)
\nHarold (last name unknown)
\nHerman (nephew of Hyacinth Thrash, last name unknown) (speaks)
\nJen (last name unknown)
\nJoy (last name unknown)
\nKaren (last name unknown)
\nLaura (last name unknown)
\nPeter (last name unknown)
\nRick (last name unknown) (speaks)<\/b>
\n(first name unintelligible; could be \u201cAgnes\u201d) Robertson
\nSimon (last name unknown)
\nValerie (last name unknown)
\nJack (probably Beam)
\nRheaviana Beam
\nJohn Biddulph (who later defected with Gang of 8)
\nPhil Blakey
\nJim Bogue (speaks)<\/b>
\nDavid Chaikin
\nEugene Chaikin
\nPhyllis (most likely Chaikin, could be Houston)
\nJoicy Clark (speaks)<\/b>
\nJim Cobb
\nZipporah Edwards (speaks)<\/b>
\nLiz Forman
\nSylvia (probably Grubbs)
\nLiane Harris
\nArchie Ijames (speaks)<\/b>
\nLee Ingram (speaks)<\/b>
\nClare (probably Janaro)
\nMarceline Jones (speaks)<\/b>
\nJim (probably James Jones Jr. \u2013 he and next two names called in same sentence)
\nStephan (probably Jones)
\nTim (probably Jones)
\nJoy (probably Love M. Joy)
\nMaria Katsaris (speaks)
\nPenny (probably Kerns, aka Ellen DuPont)
\nPurity Lamb
\nKaren Layton
\nMarceline LeTourneau
\nBea Morton, aka Bea Orsot
\nCharlie Mudd (former member)
\nEsther Mueller
\nJane Mutschmann
\nKay (probably Nelson)
\nPatty (probably Parks, could be Cartmell)
\nLois (probably Ponts, could be Breidenbach)
\nEdith Roller
\nLouise Schaeffer (spelling of last name assumed)
\nGrace Stoen
\nTim Stoen
\n\u201cBunny\u201d Talley (most likely Maureen Fitch, aka Maureen Talley)(speaks)<\/b>
\nAllen Terry
\nMickey (probably Touchette)
\nJan Wilsey
\nMary Wotherspoon
\nVera Young
\nFrank Bean (patient in hospital who complained about PT member)
\nDr. Perkins (L.A. doctor who praised PT)
\nDr. van Dusen (L.A. psychologist who praised PT)
\nAnn Katsaris, Maria\u2019s mother (speaks)<\/b>
\nSteven Katsaris, Maria\u2019s father (speaks)<\/b><\/div>\n

 <\/p>\n

Public figures\/National and international names:<\/i>
\nFather Divine
\nMartin Luther King
\nHenry David Thoreau
\nBob Dylan (mention of a Dylan song
\nJohn Lennon (mention of a Lennon song)<\/div>\n

 <\/p>\n

Bible verses cited:<\/b><\/p>\n

(Editor’s note<\/strong>: The verses below appear in order of biblical reference, not as they appear in Jim Jones\u2019 address. For a complete scriptural index to the sermons of Jim Jones, click here<\/a>.)<\/i><\/p>\n

    \u201cNow, he that winneth souls is wise.\u201d (Proverbs 11:30, \u201cThe fruit of the righteous is a tree of life; and he that winneth souls is wise.\u201d)<\/p>\n

    \u201cBut it\u2019s the old thing of, from whom much is given, much is required.\u201d (Luke 12:48, \u201cFor unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.\u201d)<\/p>\n

    \u201cPaul said, what deceivers yet true. We\u2019re true to each other, but we don\u2019t let the folk outside know where we are. Until they\u2019re honest, and want to come in with us.\u201d (2 Corinthians 6:4,6, \u201cBut in all things approving ourselves as the ministers of God\u2026 as deceivers, and yet true.\u201d)<\/p>\n

    \u201cOur people feel more at ease, they confess their faults to one another, one to another. That\u2019s the Scripture. You use that Scripture. Confess your faults, one to another, that you might be healed.\u201d (James 5:16, \u201cConfess your faults one to another, and pray one for another, that ye may be healed.\u201d)<\/ol>\n

    Summary:<\/b><\/p>\n

    [Editor\u2019s note<\/strong>: This address is almost certainly followed by Q 1021-A<\/a>.]<\/i><\/p>\n

    This three-hour tape of a Peoples Temple meeting in August 1972 has almost every element of such a gathering during the Redwood Valley years: Jim Jones\u2019 views on the church, on himself, on his followers, and on their enemies, both internal and external; accusation, confession and catharsis; political analysis; a political rally, a religious service, a business meeting, a \u201ctown hall\u201d meeting \u2013 with announcements and opportunities for public service \u2013 of the Peoples Temple community. In general, though, this session is more of a conversation \u2013 largely in conversational tones \u2013 about what Jim Jones expects out of his followers, out of the church leaders and out of himself.<\/p>\n

    There are a few edits, suggesting the meeting might have lasted somewhat longer than three hours. The tape does seem to start at the beginning of the session \u2013\u00a0an unidentified male is urging people to settle down \u2013\u00a0but the end of the tape does not suggest the evening is wrapping up.<\/p>\n

    The tape has a number of fades throughout. Some fades seem to be just that \u2013 bad spots in the original tape \u2013 since the cadence of speech and context seem to flow.<\/p>\n

    This tape is also one that had a major portion of it recorded on another machine. Q 955 begins about one hour into this three-hour session, and lasts for 90 minutes. We have indicated in the transcript where the text for Q 955 begins and ends.<\/p>\n

    The meeting begins with a number of complaints about people who don\u2019t show up for work or who are slacking off on the job. While two or three leaders issue general instructions and admonitions about the work ethic, it is Jim Jones who spends a great deal of time chastising a man named Herman (who seems to have stood for much of the meeting, since the conversation returns to him at several points).<\/p>\n

    Jones points out that Herman participates in the praise and the shouts and the tears of gratitude during church services, but \u201call that means nothing to me whatsoever, when we\u2019re still in that mess\u2026 And you start this thing, just hours \u2026 after having some difficulty. It makes me wonder.\u201d<\/p>\n

    Jones\u2019 retribution opens the floor for others to come up and heap on complaints about Herman. When he lies about one accusation \u2013 inappropriately flirting with girls \u2013\u00a0and gets caught in that lie, the recriminations really take off, and Herman becomes the example for a number of object lessons Jones wants to make. For example, Herman admits going to a ball game, and even paying money for admission, money which he could have given to the church. Jones takes the opportunity to preach on the exploitation of black men in sports, of the use of performance-enhancing drugs, and of homosexuality in the sports world.<\/p>\n

    One of Herman\u2019s named accusers\u2013 Jan Wilsey \u2013 is native American, a fact that Jones makes a point of mentioning. The first few people who spoke against Herman were whites, Jones says, but now minorities are joining in the criticism. \u201cIt\u2019s your blood relative there standing, she\u2019s black. So there[\u2018s] been an equal number here of all races represented with a very, very<\/i> bad story here.\u201d<\/p>\n

    Laced throughout the session with Herman, Jones speaks about what he does for his church, and how they all need to stand together against the outside world, \u201clike the Jews,\u201d because no one else will. The most serious charge against Herman is that he left the scene of an accident, which he never should have done. But if someone from outside the church were to accuse Herman of the transgression, if someone else \u201cgoes out and said he left the scene, I\u2019d say \u2018you\u2019re a liar,\u2019 because I\u2019ll support the family. [I\u2019d] Say he\u2019d never done it before.\u201d<\/p>\n

    Returning to the theme a few moments later, Jones uses Herman to illustrate the difference between a bad law and a good law. Martin Luther King taught them how to resist bad laws \u2013\u00a0and justifiably so \u2013\u00a0but good laws, such as the rules of the road and workplace safety, must be obeyed. Jones says he\u2019s never done anything illegal, but if he did, it would be to fight injustice. \u201cI don\u2019t want to get drug in by these silly violations of good laws\u2026 I will go down fighting against an unjust law. But it is just that you give an honest day\u2019s work for your pay.\u201d<\/p>\n

    When Herman vows that he will not make any more mistakes, Jones responds sternly: \u201cI can assure you, it won\u2019t happen again. None of this mess is going to happen again. You better be laying some plans as to where you would move, if you are released from this church. Because if you deviate the slightest, Herman, you\u2019re going.\u201d He adds that he has now officially delegated the matter to the council to mete out the dismissal on his behalf, if it deems dismissal as necessary. \u201cI won\u2019t even act on it.\u201d In the meantime, Jones orders Herman to serve a penance, to make sure the animals are fed ands watered, and to check around the property for leaking or running faucets.<\/p>\n

    Jones turns Herman\u2019s example into a lesson on the conscience of Socialism. People lie to Jones, or about Jones, or set things up to put themselves in a good light and Jones in a bad light, and they do it with great sincerity and very convincingly. \u201cIt\u2019s a form of treason,\u201d Jones says, then adds emphatically: \u201cNo one can be any more honest than this with you: I have never done anything with any of you, whatever it was at any time, that it was not to bring you to some growth. I never<\/i> take advantage of any human being.\u201d<\/p>\n

    There are no testimonials in the session, but there are confessions. One man confesses his homosexuality, and apologizes to the women he used to try to pretend to be otherwise. He wants everyone to know, he says, so that he won\u2019t backslide. The congregation applauds his confession, and Jones says that his newly-demonstrated maturity earned him a position on security, and he can have a gun. Jones also comments that \u201canybody can digress\u2026\u00a0be diverted by \u2026 one little area of unreconciled behavior problem [that] can get you off course. [Homosexuality] doesn\u2019t blot out your character points and strength in other areas, but it certainly can divert your energy.\u201d<\/p>\n

    Following another confession, Jones tells a long story about the man\u2019s character, but it\u2019s a story about loyalty, the strength found in standing together \u2013 as well as the use of political influence and the power of letter-writing. Another lesson, he concludes, is to follow instructions.<\/p>\n

    Later in the service, when an unknown woman \u2013 near tears \u2013 says she\u2019s sorry for setting a poor example, Jones says he is tired of confessions, and wants deeds and actions instead. He criticizes the entire leadership for setting bad precedents. For example, Jones notes, people on the council who want to leave at midnight or 1 AM feel as though they can just do it. \u201cYou are not so privileged,\u201d he says. \u201cIf you\u2019re on that council, you are to stay all night long. You leave when everybody else leaves.\u201d<\/p>\n

    His criticism is both general and specific, although he does acknowledge he picks on individuals people to serve as an illustration. \u201cThe chain isn\u2019t any stronger than its weakest link, not a bit stronger,\u201d he says, \u201cand we got more than one weak link.\u201d<\/p>\n

    In fact, Herman is not alone is being chewed out. People are called out by name for doing things like reading the paper during the service, and chewing gum. In exasperation and weariness, Jones says, \u201cI look out here, and I see, from every<\/i> meeting, the issues I talk about from the meeting before, facing<\/i> me, the same<\/i> issues facing me the next meeting.\u201d<\/p>\n

    He returns to the issue a few moments later, saying that he\u2019s tired of working with people who won\u2019t see themselves. He threatens to retreat into the property they have, to suspend all outreach programs, and to put up a fence to keep out everyone except \u201cthose that want to work with me in principle.\u201d This doesn\u2019t mean blind obedience or agreement, though, he adds.<\/p>\n

    Other churches don\u2019t demand this kind of loyalty or obey this call to principle, Jones admits. But other churches are dishonest, and don\u2019t deal with these issues, and futilely resist the consequences of their dishonesty until it\u2019s too late and the whole church collapses. And Peoples Temple is not immune from those pitfalls. \u201cWe\u2019re in danger. This movement\u2019s in danger. And it\u2019s not in danger from without, but from within.\u201d A moment later, he concludes: \u201cThis is a terrible task we\u2019re called to do, to be honest amidst a dishonest day, a totally dishonest generation. And you\u2019re gonna have to get convicted of my honesty, or you\u2019re gonna have to get out of here.\u201d<\/p>\n

    Later, in a demonstration of his own efforts to bring everyone to complete honesty, he asks that all security be withdrawn, that \u201cevery gun [be] laid down\u201d that night, to demonstrate his trust in his followers and the reciprocity of his requests of loyalty. His wife Marceline protests, asking why he risks his life, when they won\u2019t even offer him respect. \u201cI\u2019m for you pulling out,\u201d she says, \u201cif these people cannot be loyal.\u201d<\/p>\n

    The tape returns to a discussion of security later on, when Jones and others discuss ways to protect themselves. They muse on the ways of the Nation of Islam, that allows full body searches, but wonder if that approach \u2013\u00a0or a showing of firearms when visitors come to the church \u2013 wouldn\u2019t discourage potential friends, as well as their enemies, from coming.<\/p>\n

    In his quest for honesty, Jones promises that \u201cI\u2019m gonna tell you everything I think. And boy, that\u2019s gonna be rough. That\u2019s gonna be rough. I\u2019m gonna tell you just exactly like I see it.\u201d Speaking to the same point later in the session, Jones asks people not to hold bad feelings against those who open up and show their honesty. A half hour later, he returns to the theme, and asks people to temper their honesty with love. \u201cSo let\u2019s try honesty, but let\u2019s most clearly make this known. And that doesn\u2019t mean just cut cut cut. You say what you feel, but also show the cordiality with it, or let the person know you care<\/i>.\u201d Still, he later admits, his own forthrightness has caused the church to lose members who couldn\u2019t stand to hear such honesty.<\/p>\n

    Returning later to the issues of respect and honesty, Jones says \u2013 to one person or the congregation at large, it\u2019s unclear \u2013 \u201cyour basic reason for lying to me, is that you don\u2019t trust me.\u201d Marceline follows his remark with an observation: \u201cSometimes I think, believing that someone is as honest as he is requires too much out of us. And so we have to project and see in him what\u2019s in us.\u201d His life would be easier is he did allow himself to be put on a pedestal instead of a stool cleaning cupboards, she continues, because then maybe they would respect him. \u201cBut he\u2019s too honest to do that.\u201d<\/p>\n

    Jones plays on that point, saying that those projections of their weaknesses onto him gives them an out. \u201cYou want to make a God in your<\/i> image. You don\u2019t want to be made in the image of your God. You\u2019re trying to make a God in your own image.\u201d And that\u2019s the mindset, he says, that allowed King James to write the Bible as he did, to project himself onto God. That\u2019s why the Bible is about a God of jealously and slavery and hatred, rather than a God of Principle. He concludes the point by challenging his followers to make the commitment he has.<\/p>\n

    When speaking of sacrifice, Jones cites himself as an example. He gives his followers the full measure of his devotion, he says, taking on their infirmities and aging processes. If he didn\u2019t, he says, he himself would never age. \u201cI think I could really whip it. I\u2019ve got the keys \u2026 to immortality. But instead of keeping it, I\u2019m opening it up as much as I can for you. But the risk is, in opening it for you, I lose it for myself.\u201d And if he dies, he has already selected the body to which his mind will transmigrate, and that person will sit in this seat. At the same time, he adds that he won\u2019t go easily. \u201cI\u2019m not laying down my life to save humanity, if humanity doesn\u2019t lift itself up.\u201d<\/p>\n

    Jones criticizes people for cussing, and reminds them not to use his cussing as an excuse. He knows when he should cuss and when he shouldn\u2019t. \u201cI am not foul-mouthed. I\u2019m trying to break down hypocrisy. I only cuss to break down hypocrisy\u2026 There may be somebody else that\u2019s a good soul in the making that I cuss for. But what are you cussing for, is the question.\u201d If they feel like cussing, he suggests, \u201cdo it through me vicariously.\u201d<\/p>\n

    Rather than being a sermon in the truest sense, or even an address on responsibility, much of what Jones says in the first hour of the tape sounds like a father passing on his views to his family. And like a father, he says, \u201cWhatever I have done with you has never<\/i> been for selfish reason, it\u2019s only to bring you<\/i> to some point. I love you all. And I love some of you in such a way that as to give you a responsibility. You had to mature. You had to evolve.\u201d<\/p>\n

    Jones speaks a great deal about his perceptions of sex. He also speaks of the need for total, brutal honesty, but then \u2013 in the course of talking about sex \u2013 contradicts himself in his statements of fidelity to his wife. But he also explains what he needs from his followers. \u201cI said, the one that loves me most [and] loves the principle that I am will be the one that swallows their carnal pride and goes furthest for peace.\u201d A moment later, he summarizes his role: \u201cI\u2019ve been trying to bring you<\/i> to love, to understanding, to feeling, to knowing yourself.\u201d<\/p>\n

    In speaking of love, he tells the congregation that the love he gives to his wife \u2013 or to anyone else \u2013 in based solely upon what they need, and how they would repay it in support of socialism. He himself doesn\u2019t need anyone or any relationship, he says. \u201cI feel that is capitalistic.\u201d<\/p>\n

    Jones acknowledges the love and affection people have for him, but says that others are jealous when he shows physical affection himself. But they misunderstand him when he does that, and he tells them not to get him on a \u201csex plane\u201d with all the selfishness that brings. \u201c[I]t\u2019s a much higher level that I feel for you, than sex. Much higher.\u201d<\/p>\n

    He notes that a young woman recently offered herself to him \u2013 and adds that he averages such a proposal once a weekend \u2013 and while he could do it, while he could have any young woman in the congregation, \u201cI want to wake up with somebody that\u2019s wiser, more experienced, more mature\u2026 I want some communion with mind, I want some fellowship with somebody\u2019s got some love and understanding\u2026 that are concerned about the problems around them.\u201d<\/p>\n

    Jones offers yet another view later in the service, when he says he wishes he could go to bed with everyone in the church, not for sex, but to talk with each one, to show them things about themselves that they don\u2019t know.<\/p>\n

    Nevertheless, his basic message is one of abstinence. \u201cI want to say, stop sex.\u201d It is selfish, it is diverting, it is confusing. He applies the standard to himself, he says. He has a tremendous sex drive, then continues: \u201cBut I\u2019ve never used that drive for myself, is what I\u2019m trying to say to you. Never have\u2026 Proof<\/i> of it is you marry and go into marriage without any sexual relationship, never having had one, you go into marriage, keep yourself true to one woman\u2026 That\u2019s a record for itself. Ten years, twelve years? Thirteen years. Thirteen years, no break in the vow. Thirteen years. No interruption. Only then when babies were starving to death did we have to interrupt it. By mutual consent.\u201d<\/p>\n

    He returned to the theme several times, the first as an illustration that even Mother \u2013 Marceline \u2013 is not above criticism. He talks about having her up before the congregation to chastise her for her dependency upon him as a sexual being.<\/p>\n

    The example of Father Divine \u2013 a black minister in Philadelphia whose leadership of a large movement once had Jones\u2019 admiration \u2013 arises several times as illustrating what Peoples Temple should not do. People should not try to cover up the weaknesses of those organizations as Father Divine\u2019s group does (and as contrasted to the Temple\u2019s openness and lack of anything to hide). When one woman talks about Father Divine taking her to bed with him, Jones admonishes her gently: \u201cValerie, Valerie, Valerie? Listen. I think you\u2019re wonderful. I like you, but that point \u2026 [w]hen he put you in the bed\u2026 you should have at that moment said well, that\u2019s not the kind of God I want.\u201d A moment later, in a broader context, Jones says, \u201cI don\u2019t understand how God would be privileged to do things that his people are not privileged to do.\u201d<\/p>\n

    Jones complains about the lack of respect people show him. They think his willingness to do the dirty work \u2013 to help a woman wash her cupboards \u2013 should be an excuse to diminish him. \u201c[S]ome of you don\u2019t give me the respect that you gave former pastors\u201d who weren\u2019t willing to do that work. But when you disrespect Jones, you disrespect not a person, but an office. The result: The office is \u201cgonna be cut down at the wrong time, and somebody\u2019s blood is gonna be on your hands. \u2018Cause if I\u2019m doing the best I<\/i> can, if you\u2019re not respectful for me, and someone else looks at you, and uses you as an excuse, you<\/i> are going to have to pay for them.\u201d Late in the session, an unidentified woman contrasts the respect shown to Father Divine and that shown to Jones: \u201cI\u2019m saying, the respect that I saw there for nothing, we\u2019re not getting for everything. And I think we had a lot to learn about the respect that went on back there, that we haven\u2019t got here.\u201d<\/p>\n

    In the midst of this session, Jones makes an isolated and non-contextual reference to death, the only one of the evening. It is a theme he spoke of in many other circumstances, but it rings oddly here. \u201cI face things like having to have the cyanide in the right place\u2026 I don\u2019t know how to use my own energy to destruct myself. I\u2019m a healer. I wouldn\u2019t know how to kill myself. Wouldn\u2019t know how to use my energy to do that. But \u2026 if you drain me dry before I\u2019d let my body be incapacitated here, I would destruct myself.\u201d<\/p>\n

    He speaks fondly of the seniors in the church, and says if he quit his job \u2013 which he never would \u2013 he would surround himself with children and seniors and animals, and get away as far as he could. He returns to the subject almost wistfully: \u201cif you won\u2019t give me any peace here, I\u2019ll take the little ones here that will, older and younger and in between, and we\u2019ll go someplace, and we\u2019ll put us a high electric fence around us as possible and whatever else we need to deter anybody from coming in on us.\u201d<\/p>\n

    Jones describes the Temple\u2019s movement as being small still, but says it will last, if it sticks to principle. \u201cWe may look like a mess, but we can be a mass, if we\u2019ll build on right,\u201d he says, by which he means if people get to know him and what he\u2019s doing and follow that leadership. In speaking of the growing movement later in the session, he says that people who get to be more like him could be sent elsewhere to do his work. \u201cI beg<\/i> you, I beg<\/i> you to come into this school that I\u2019m teaching. I\u2019m the Godship degree, or the socialist-ship degree.\u201d<\/p>\n

    The result of the evening\u2019s session, as Jones sees it, is a more united church. \u201c[W]e may look like we\u2019re divided at the beginning of a night, and we may seem to be tottering, but the old ship of state right now\u2026 is in damn good shape.\u201d<\/p>\n

    He also reminds people of their need to attend services. \u201cI\u2019m going to make this requirement. That wherever we are, no matter what your work is, no matter what your capacity\u2026 we\u2019re going to make it our ultimate<\/i> to be in every meeting, but at one meeting a week absolutely necessary.\u201d He also demands that each of them write a statement every week \u201cof where you are or what you think about this work,\u201d so that he can keep \u201cclose tabs on this family.\u201d If they have anything to confess in the statement, he says, mark the envelope \u201cPersonal, Pastor Only.\u201d The reason for this, he says, is so they won\u2019t have a repeat of what happened earlier in the evening, when the news about Herman blindsided him.<\/p>\n

    At this point, he returns to Herman \u2013 who may have been on the floor the entire time \u2013 and in an understanding tone reminds him of what he needs to do to get back in the church\u2019s good graces.<\/p>\n

    At several points in the tape, Jones warns about people coming in to a church meeting who would do them harm, people who would judge Temple members because of their \u201cardor\u201d and \u201coverwhelming zeal.\u201d If a stranger wants to come to the church, greeters are to find out who they are and what their reasons for coming are, and then send them away with a promise that they can come at another time. If it is a Ukiahan \u2013\u00a0a resident of the town \u2013 tell them that this is a confessional meeting tonight, or a catharsis session, and people feel uneasy with strangers around.<\/p>\n

    What is the purpose of this policy? If strangers come in and hear them talking about socialism, they could be in trouble. Moreover, they won\u2019t see God in Jim Jones right away, because that would be asking them to give up too much of their own lives (especially preachers, who would be out of a job). So, he warns them, when visitors do come, don\u2019t talk about healings, don\u2019t talk about Jim being God. Instead, \u201cwe\u2019ll talk about humanism, service work, highest worship to God is \u2026 service to our fellow man.\u201d He also sets up roles for people to play. \u201cSome of you\u2019ll be agnostics and humanists, and when I say you\u2019re an atheist, you\u2019ll be one tonight. Or if I say you\u2019re a fundamentalist, you\u2019ll be one. Right?\u201d<\/p>\n

    All of this comes through at the end of the tape \u2013 but not the end of the meeting \u2013 when Jim greets three visitors to the church: Maria Katsaris (who would later become part of Jones\u2019 inner circle) and her two parents. It is apparently their first time in the church. Jones welcomes them cordially, acknowledges \u2013 and eventually apologizes for \u2013 their unwelcome the previous Sunday. He explains that they were in a catharsis session, with people confessing their fault, and they needed to be familiar with those surrounding them. As the tape ends, he speaks of the agnostics and fundamentalists that are in the body of Peoples Temple.<\/p>\n

    FBI Summary:<\/b><\/p>\n

    Date of transcription: 7\/3\/79<\/p>\n

    In connection with the Federal Bureau of Investigation\u2019s investigation into the assassination of U.S. Congressman LEO J. RYAN at Port Kaituma, Guyana, South America, on November 18, 1978, a tape recording was obtained. This tape recording was located in Jonestown, Guyana, South America, and was turned over to U.S. Officials in Guyana and subsequently transported to the United States.<\/p>\n

    On June 14, 1979, Special Agent (name deleted) reviewed the tape numbered 1B107-32. This tape was found to contain the following:<\/p>\n

    PT, Redwood Valley, Tuesday night meeting with announcements and directives. JONES helps some members to recognize their faults and dwells on the problems surrounding sex and everybody taking up his time.<\/p>\n

    Differences with FBI Summary:<\/b><\/p>\n

    The summary is accurate and meets the FBI\u2019s purposes.<\/p>\n

    Tape originally posted April 2002<\/b><\/p>\n","protected":false},"excerpt":{"rendered":"

    Summary prepared by Fielding M. McGehee III. If you use this material, please credit The Jonestown Institute. Thank you. To read the Tape Transcript, click here. To read the Annotated Transcript,\u00a0click here. To return to the Tape Index, click here.\u00a0To listen to MP3, click here. FBI Catalogue: Jones speaking FBI preliminary tape identification note: Labeled […]<\/p>\n","protected":false},"author":6,"featured_media":0,"parent":27996,"menu_order":682,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_acf_changed":false,"footnotes":""},"class_list":["post-28012","page","type-page","status-publish","hentry"],"acf":[],"_links":{"self":[{"href":"https:\/\/jonestown.sdsu.edu\/index.php?rest_route=\/wp\/v2\/pages\/28012","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/jonestown.sdsu.edu\/index.php?rest_route=\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/jonestown.sdsu.edu\/index.php?rest_route=\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/jonestown.sdsu.edu\/index.php?rest_route=\/wp\/v2\/users\/6"}],"replies":[{"embeddable":true,"href":"https:\/\/jonestown.sdsu.edu\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=28012"}],"version-history":[{"count":15,"href":"https:\/\/jonestown.sdsu.edu\/index.php?rest_route=\/wp\/v2\/pages\/28012\/revisions"}],"predecessor-version":[{"id":86098,"href":"https:\/\/jonestown.sdsu.edu\/index.php?rest_route=\/wp\/v2\/pages\/28012\/revisions\/86098"}],"up":[{"embeddable":true,"href":"https:\/\/jonestown.sdsu.edu\/index.php?rest_route=\/wp\/v2\/pages\/27996"}],"wp:attachment":[{"href":"https:\/\/jonestown.sdsu.edu\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=28012"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}