The Finis Dake Trial: A Documented Account of Moral Failure and Spiritual Deception

Introduction: A Pastor’s Fall from Grace

In the spring of 1936, the religious community of Zion, Illinois, was rocked by scandal when Rev. Finis Jennings Dake, a prominent pastor and Bible teacher, was arrested on federal charges that would expose a deeply troubling pattern of behavior. What emerged from the subsequent investigation and trial was not merely a story of moral failure, but a disturbing account of a minister who, even after pleading guilty to federal crimes, refused to acknowledge his sin, blamed the devil for his actions, and appeared to manipulate his congregation’s loyalty.

This extensively documented account, drawn from newspaper reports from across the United States, reveals how Dake violated the Mann Act by transporting a 16-year-old girl across state lines for what prosecutors described as immoral purposes. More troubling still was his response: rather than demonstrating genuine repentance, Dake maintained his innocence even while pleading guilty, blamed supernatural forces for his “mistake,” and rallied his congregation to stand behind him regardless of his actions.

The Arrest: May 1936 – A Minister Behind Bars

On the evening of May 26, 1936, federal agents arrived at the home of Rev. Finis Jennings Dake at 620 Shiloh Boulevard in Zion, Illinois. The 33-year-old pastor of the Christian Assembly Church was preparing to conduct his regular Tuesday evening service when Department of Justice agents placed him under arrest. According to the Chicago Tribune’s report of May 27, 1936, Dake immediately pleaded with authorities: “I am holding services at my church tonight and I would like to be there so my parishioners won’t know about this affair… May I be freed on my own bond?” [Source: Chicago Tribune, May 27, 1936]

United States Commissioner Edwin K. Walker’s response was blunt: “This is too bad, but it can’t be done.” Dake would spend that night in the Cook County jail, unable to hide his situation from his congregation.

The federal indictment, returned in Milwaukee in February 1936, charged that on April 23, 1935, Dake had taken Emma Barelli, a 16-year-old Kenosha high school student, from her Wisconsin home to East St. Louis, Illinois, “for immoral purposes.” Assistant United States District Attorney Raymond Drymalski revealed that “Dake and the Barelli girl registered in an East St. Louis hotel as ‘Mr. and Mrs. C. Anderson.'” [Source: Chicago Tribune, May 27, 1936]

The Initial Response: Denial and Manipulation

When Dake appeared before Commissioner Walker on May 28, 1936, the Chicago Tribune reported that he was “dejected in appearance, his eyes bloodshot after a night in the county jail.” The newspaper noted that “at times the Rev. Mr. Dake wept” as the charges were read. [Source: Chicago Tribune, May 28, 1936]

Yet despite his emotional display in court, Dake immediately began constructing a narrative of innocence. He told reporters: “I did take her there, but there was no immorality involved. I wanted to get her a job.” This would become his consistent refrain throughout the ordeal – admitting to the facts while denying any wrongdoing. [Source: The Journal Times, May 28, 1936]

According to the Belleville News-Democrat of May 27, 1936, Dake claimed he had picked up the girl as she was hitchhiking and that “she insisted he drive her to East St. Louis, where he was to deliver Bible lectures in nearby communities.” Federal investigators, however, painted a different picture. [Source: Belleville News-Democrat, May 27, 1936]

The Victim’s Story: A Teenager “Under the Spell”

Emma Barelli’s story emerged through letters she had written home from East St. Louis. According to the Kenosha News of May 27, 1936, after her family reported her missing, Kenosha policewoman Beulah McNeil worked on the case for several weeks before the trail led to East St. Louis. The girl had written letters saying “that the man she had accompanied to the Illinois city was holding outdoor revival meetings,” which eventually led to Dake’s identification and arrest. [Source: Kenosha News, May 27, 1936]

In one particularly telling letter to her father, Emma wrote: “Don’t worry, because I have got religion.” Federal agents would later describe the girl as being “under the spell of the minister” and believing “he would bring her into the church.” [Source: Belleville News-Democrat, May 27, 1936]

After being returned to Kenosha, Emma was committed to the Milwaukee Industrial School by Juvenile Court Judge R. Y. Baker. She later escaped from the institution and became a fugitive, making her unavailable to testify at Dake’s trial. [Source: Kenosha News, February 9, 1937]

The Congregation’s Response: Blind Loyalty

Perhaps most disturbing was the response of Dake’s congregation. On the night of his arrest, while Dake sat in jail, his followers gathered for their regular service. The Chicago Tribune reported that “faithful followers of the Rev. Finis Jennings Dake met last night for the regular Tuesday evening services of the Christian Assembly church of Zion, without the guiding hand of their pastor.” [Source: Chicago Tribune, May 27, 1936]

Mrs. Dorothy Dake, his wife and herself an ordained minister, took over the service. She expressed unwavering support for her husband, declaring: “There is no truth to this charge against my husband. When they get to the bottom of it they will find he is in no way guilty.” She claimed that Emma Barelli was merely “a hitch hiker” whom her husband was trying to help. [Source: Belleville News-Democrat, May 27, 1936]

John Erickson, a director in the church and Bible school, went even further, declaring: “It’s a frameup. Mr. Dake is a fine man and we are all going to stand behind him.” [Source: Chicago Tribune, May 28, 1936]

On May 29, 1936, after Dake was released on $2,000 bond, the Chicago Tribune reported on a remarkable scene at his church. More than 100 parishioners “vehemently affirmed their faith in the minister. Some of them knelt to pray for him. Others, more hysterical, lay on the floor and shouted ‘God save Brother Dake,’ and ‘the Lord is with him.'” [Source: Chicago Tribune, May 29, 1936]

The Background: “Petting Parties” and a Pattern of Behavior

As the case progressed toward trial, more disturbing details emerged. Assistant U.S. Attorney E. J. Koelzer told the federal court that “Dake became acquainted with a group of Kenosha high school girls and that he frequently left his church parish to go on ‘petting’ parties with his young friends.” [Source: Kenosha News, February 9, 1937]

The Times of Hammond, Indiana, referred to Dake as “the petting parson” in their February 11, 1937 coverage, noting that he had “pleaded guilty and asked mercy” from Federal Judge F. A. Geiger. [Source: The Times, February 11, 1937]

Government prosecutors revealed that the trip with Emma Barelli covered approximately 350 miles, with stops at three different hotels where Dake registered them as husband and wife. The prosecution characterized this as a clear violation of the Mann Act, which prohibited transporting individuals across state lines for immoral purposes. [Source: The News-Review, February 18, 1937]

The Guilty Plea: February 1937

On February 9, 1937, Rev. Finis Jennings Dake stood before Federal Judge F. A. Geiger in Milwaukee and pleaded guilty to violating the Mann Act. The Kenosha News reported that “the husky, 35-year-old pastor took time off from tending his flock and family to take the pretty high school girl to Bloomington and East St. Louis, Ill.” [Source: Kenosha News, February 9, 1937]

Despite his guilty plea, Dake continued to maintain a facade of innocence. He “admitted through counsel that he had taken the girl with him from Wisconsin into Illinois, but denied he had intimate relations with her.” His attorney characterized the entire affair as “an unfortunate mistake” and claimed “there is no actual moral offense involved. The girl is unharmed.” [Source: Kenosha News, February 9, 1937]

Dake’s explanation remained consistent with his earlier claims: “his interest in the Kenosha girl was purely platonic and that he took her to East St. Louis only at her request and in an effort to help her find work.” He insisted that he had “only wanted to pray with her.” [Source: Tipton Daily Tribune, February 16, 1937]

The Sentencing: Six Months in Jail

Judge Geiger sentenced Dake to six months in the Milwaukee House of Correction. The sentence was relatively lenient, considering the seriousness of the charges. Dake’s attorneys had urged the judge to consider his “previously unspotted reputation,” though the evidence presented clearly contradicted any notion of spotless character. [Source: Kenosha News, February 9, 1937]

More than 100 of Dake’s parishioners were present in the courtroom during sentencing, having already “testified its faith in him at special services” the Sunday before the trial. This show of support would continue throughout his imprisonment. [Source: Kenosha News, February 9, 1937]

The “Vindication Service”: Blaming the Devil

Perhaps the most revealing moment came during what Dake called a “vindication service” held on the Tuesday night following his sentencing. The Times of Hammond, Indiana, reported on February 11, 1937, that at this service, “Dake’s assertion to his congregation… that he was disgusted with the devil and, if he could, he would grab the devil’s tail and wrap it around a tree” caused his rival, Wilbur Glenn Voliva, to laugh “heartily for more than a minute.” [Source: The Times, February 11, 1937]

Voliva’s response was cutting: “It would be more fitting if the devil would wrap Dake around a tree.” He referred to Dake’s church as “the monkey house” and his congregation as “nitwits,” saying “No one but nitwits would accept Dake’s story that he had taken the 16-year-old Kenosha, Wis., high school girl to three hotels and to East St. Louis merely to pray for her.” [Source: The Times, February 11, 1937]

The Daytona Beach News-Journal reported on February 10, 1937, that Dake had declared: “I have learned a lesson. I have had a little sense knocked into my head. I am disgusted with the devil. If the devil had a tail and I could get hold of it, I’d grab it and wrap it around a tree.” [Source: Daytona Beach News-Journal, February 10, 1937]

The Farewell Service: Converting Souls Before Prison

On February 15, 1937, Dake held his farewell service before beginning his jail sentence. The Fort Worth Star-Telegram reported that Dake, describing himself as “the happiest man this side of heaven,” preached “a stirring sermon last night which so moved his audience that at its end, 20 men and women rose and announced they had been converted.” [Source: Fort Worth Star-Telegram, February 16, 1937]

The Waukesha County Freeman described the emotional scene: “The Rev. Dake wept. Mrs. Dake wept. The congregation wept.” When Dake asked, “Does anyone think God has deserted me?” the congregation responded, “No. God save Brother Dake.” [Source: Waukesha County Freeman, February 15, 1937]

The newspaper noted that “the preacher’s parting address was a stirring attack upon the devil and those ‘who fail to keep faith in a minister accused.'” This statement reveals much about Dake’s mindset – rather than calling for accountability or acknowledging wrongdoing, he was attacking those who might question a minister’s behavior. [Source: Waukesha County Freeman, February 15, 1937]

At this farewell service, Dake played the slide trombone while his wife preached the sermon, and the congregation chanted “God save Brother Dake.” The service concluded with twenty people coming forward to announce their conversion – a remarkable display of spiritual manipulation given the circumstances. [Source: Beaver Dam Daily Citizen, February 15, 1937]

Support from the Congregation: A Troubling Pattern

Throughout the ordeal, Dake’s congregation demonstrated unwavering, uncritical support. The Chicago Tribune reported that during a private meeting, “after all outsiders had been asked to leave, the church members Tuesday night individually and collectively reaffirmed their loyalty to the convicted pastor. There were many ‘amens’ and ‘hallelujahs.'” [Source: The Times, February 11, 1937]

Henry Stevenson, described as a former Waukegan businessman and ardent follower of Dake, declared that “the whole thing was ‘a plot of the devil to ruin Rev. Mr. Dake and wreck his work.'” [Source: Fort Worth Star-Telegram, February 16, 1937]

This pattern of blaming external forces – the devil, enemies, conspiracies – rather than acknowledging personal responsibility became a defining characteristic of the Dake case. Not once in any of the documented accounts did Dake express genuine remorse or take personal responsibility for his actions.

Prison Time: The “Model Prisoner”

Dake began serving his sentence on February 15, 1937, at the Milwaukee House of Correction. The Belleville Daily Advocate reported on March 24, 1937, that “The Rev. Finis Dake, former Zion, Ill., minister serving a six month sentence in the House of Correction, has been put to work as a shipping clerk.” [Source: Belleville Daily Advocate, March 24, 1937]

Prison officials described him as a model prisoner. Deputy Inspector John Drewniak reported: “I am perfectly content here,” Dake had told him. The report noted that “He works seven hours daily wrapping parcels. Prison guards say he is a good workman. He devotes most of his spare time to theological studies, declining to mingle with the other prisoners.” [Source: Belleville Daily Advocate, March 24, 1937]

Officials noted that “He is subjected to the same discipline and the same treatment as the rest of the inmates, and he is adjusting himself to the rules and behaving himself very well.” Significantly, the report added: “He conducts no services at the institution.” [Source: Belleville Daily Advocate, March 24, 1937]

The Return: July 1937

After serving five months of his six-month sentence, Dake was released and returned to Zion on July 18, 1937. The Daily Review reported that “Rev. Finis J. Dake, amid a chorus of hallelujahs, returned to his flock Sunday from a five-month sojourn in the Milwaukee, Wis., House of Correction.” [Source: The Daily Review, July 19, 1937]

At his first service back, “the saxophone trio of his Christian Assembly church played, ‘His Grace is Greater Than Our Sins,'” and Dake “chose the occasion to sound a solemn warning against ‘human weaknesses’ and to urge his listeners to ‘forget the past.'” The congregation responded with “Amen.” [Source: The Daily Review, July 19, 1937]

Notably, “Mr. Dake made no direct reference to his imprisonment.” When he faced his flock, he said: “I’m not going to preach a sermon. I’m just going to make a few remarks. We’ll have an old-fashioned love feast.” [Source: The Daily Review, July 19, 1937]

The Iberia Sentinel, reporting on July 22, 1937, noted that when Dake stepped into the pulpit, “pale from his term in Milwaukee’s House of Correction, the congregation burst spontaneously into a hymn. Throwing up his hands, the Rev. Mr. Dake cried: ‘Now, friends, let’s forget our sorrows. I feel God and know He’s here.'” [Source: Iberia Sentinel, July 22, 1937]

The Theological Problem: A Complete Absence of Biblical Repentance

Throughout this entire ordeal, from arrest through trial to imprisonment and release, one element remains conspicuously absent from all accounts: genuine repentance. Not once in any of the documented statements did Dake:

• Acknowledge that he had sinned against God
• Express genuine sorrow for his actions
• Take personal responsibility without qualification
• Apologize to Emma Barelli or her family
• Acknowledge the harm he had caused to the cause of Christ
• Step down from ministry, even temporarily

Instead, the record shows a consistent pattern of:

• Denial of wrongdoing despite pleading guilty
• Blaming the devil for his actions
• Claiming to be a victim of persecution
• Manipulating his congregation’s loyalty
• Attacking those who questioned him
• Immediately resuming ministry without any period of restoration

What Scripture Says About Leadership and Repentance

The Bible is clear about the qualifications for spiritual leadership. First Timothy 3:2 states that an overseer must be “above reproach, the husband of one wife, temperate, self-controlled, respectable, hospitable, able to teach.” Titus 1:7 adds that he must be “blameless, as a steward of God, not self-willed, not quick-tempered, not given to wine, not violent, not greedy for money.”

When a leader falls into sin, the biblical pattern is clear:

Dake’s response violated every one of these biblical principles. His claim that the devil was responsible for his actions echoes Adam’s blame-shifting in the Garden of Eden, not the repentance of David after his sin with Bathsheba.

The Wilbur Glenn Voliva Perspective

While Wilbur Glenn Voliva was himself a controversial figure (famous for believing the earth was flat), his assessment of the Dake situation provides an important outside perspective. Voliva, who was the overseer of Zion and head of the Christian Catholic Apostolic Church, had been Dake’s rival since Dake broke away to form his Christian Assembly Church.

On his regular Sunday broadcast, while Dake’s congregation was rallying around their fallen leader, Voliva declared: “There are some people in the House of Correction that ought to be in the federal penitentiary.” Later, he added with dark humor: “Justice is a peculiar creature.” [Source: Fort Worth Star-Telegram, February 16, 1937]

Voliva’s assessment of Dake’s congregation as “nitwits” who would believe Dake’s story about merely wanting to pray with the girl, while harsh, points to a serious problem: the congregation’s complete unwillingness to hold their leader accountable.

The Role of Mrs. Dorothy Dake

Throughout the scandal, Dorothy Dake, Finis’s wife and herself an ordained minister, played a crucial enabling role. Rather than holding her husband accountable or encouraging genuine repentance, she actively participated in maintaining his facade of innocence.

When Dake was first arrested, Mrs. Dake immediately declared: “There is no truth to this charge against my husband.” She claimed the girl was merely a hitchhiker and that “His enemies learned of this and pressed the charges.” [Source: Belleville News-Democrat, May 27, 1936]

After Dake’s sentencing, Mrs. Dake became his “guardian,” declaring: “I’m his guardian now, and there will be no more statements, pictures or interviews. This is a closed case now.” [Source: The Times, February 11, 1937]

During the farewell service before Dake went to prison, she sang a hymn of her own composition while weeping, and when her husband threw his arm around her shoulders and declared, “God bless this little woman. She has set an example for all to follow,” she “beamed through her tears.” [Source: Fort Worth Star-Telegram, February 16, 1937]

At the vindication service, when asked about taking over the church during her husband’s imprisonment, Mrs. Dake declared: “I am gladder tonight than I ever have been. It is marvelous what the Lord can do for you.” When an elderly member noted that “the Lord has made you look 10 years younger tonight,” she accepted this as confirmation of divine approval. [Source: Daytona Beach News-Journal, February 10, 1937]

The Question of Other Victims

The prosecution’s revelation that Dake had been involved in “petting parties” with multiple Kenosha high school girls raises serious questions about whether Emma Barelli was his only victim. Assistant U.S. Attorney Koelzer specifically stated that Dake “became acquainted with a group of Kenosha high school girls” and “frequently left his church parish” for these encounters. [Source: Kenosha News, February 9, 1937]

The fact that Dake picked up Emma Barelli along with another girl (Dorothy Adrian, who left the car at a Wisconsin town) suggests a pattern of behavior rather than an isolated incident. The government’s decision to prosecute only the Emma Barelli case may have been due to the clear evidence of interstate travel and hotel registrations, but the broader pattern described by prosecutors is deeply troubling.

The Manipulation of Spiritual Authority

One of the most disturbing aspects of this case is how Dake used his spiritual authority to manipulate both his victim and his congregation. Consider these elements:

The Long-Term Impact

Despite his criminal conviction and imprisonment, Finis Dake continued in ministry for decades after these events. He went on to publish the Dake Annotated Reference Bible in 1963, which became popular in certain Pentecostal and Charismatic circles. He died in 1987 at age 84, with his obituary in the Atlanta Constitution making no mention of his criminal past, instead focusing on his biblical publications and noting that “thousands of churchgoers carry and use the Dake Bible.” [Source: Atlanta Constitution, July 11, 1987]

This raises serious questions about accountability in Christian ministry. How was a man who:

• Pleaded guilty to federal crimes involving a minor
• Never demonstrated genuine repentance
• Blamed the devil for his actions
• Manipulated his congregation
• Showed no accountability or restoration process

…able to continue in ministry and even become influential in certain Christian circles? The answer lies partly in the response of his congregation and the broader Christian community’s failure to maintain biblical standards for leadership.

Lessons for the Church Today

The Dake case offers several crucial lessons for the contemporary church:

A Contrast: True Biblical Restoration

How different this story might have been if Dake had followed the biblical pattern of repentance and restoration:

1. Immediate Confession: Upon arrest, Dake could have immediately confessed his sin publicly, taking full responsibility without excuse or blame-shifting.
2. Stepping Down: He should have immediately resigned from ministry, recognizing that he had disqualified himself from leadership.
3. Accepting Consequences: Rather than fighting the charges or maintaining innocence while pleading guilty, he should have accepted the legal consequences as just.
4. Seeking Restoration: After serving his sentence, Dake should have submitted to a lengthy restoration process under the authority of other leaders, focusing on his own spiritual healing rather than returning to public ministry.
5. Protecting Others: He should have been concerned primarily with the welfare of his victim and ensuring no other young people had been harmed.
6. Long-term Accountability: Even if eventually restored to some form of ministry, permanent accountability structures should have been in place.

The Missing Voice: Emma Barelli

In all of these newspaper accounts, one voice is notably absent: that of Emma Barelli herself. We know only fragments of her story – that she was 16, a high school student from Kenosha, that she wrote home saying she had “got religion,” that she was placed in an industrial school, and that she escaped and became a fugitive.

The newspapers describe her as being “under the spell of the minister,” but her own thoughts, feelings, and experiences are never recorded. She is reduced to a name in a legal case, a problem to be solved, evidence to be presented. This silencing of victims is all too common in cases of religious abuse, where the focus remains on the perpetrator and his redemption rather than on the harm done to the vulnerable.

We don’t know what became of Emma Barelli. Did she ever recover from this experience? Did she maintain her faith, or was it destroyed by Dake’s manipulation? Did she ever receive an apology or any form of restitution? These questions remain unanswered, a sobering reminder of the lasting damage that religious leaders can inflict when they abuse their position.

The Broader Context: Dake’s Background and Future Ministry

The Iberia Sentinel noted on July 22, 1937, that Dake was “son of the late Henry Dake of Iberia, who died in Springfield, Missouri a number of years ago.” The paper also mentioned that “As a young man, he worked as a cowboy,” according to a relative. [Source: Iberia Sentinel, July 22, 1937]

Dake had broken away from Wilbur Glenn Voliva’s Christian Catholic Apostolic Church to found his rival Christian Assembly Church. He had taken over Shiloh House, once the home of John Alexander Dowie, the founder of the Zionist colony, and converted it into a Bible school with 75 pupils. [Source: Chicago Tribune, May 29, 1936]

This pattern of breaking away from established authority to create his own institution, where he would be the ultimate authority, is significant. It suggests a man who struggled with submission to authority – a trait that would manifest in his belief that rules (including federal law) didn’t apply to him.

The Response of Other Religious Leaders

While Voliva’s response was harsh and mocking, it’s notable that no other religious leaders are quoted in any of these newspaper accounts as either defending or condemning Dake. The silence of the broader religious community is telling. Did other pastors and denominational leaders simply choose to look the other way? Was there a closing of ranks to protect one of their own?

This silence enabled Dake to continue in ministry after his release. Without public accountability from the broader Christian community, he was free to rebuild his ministry and eventually gain influence through his published works.

The Legal Aspects: Understanding the Mann Act

The Mann Act, also known as the White Slave Traffic Act, was passed in 1910 to address forced prostitution. By the 1930s, it was being used more broadly to prosecute cases of interstate travel for “immoral purposes,” including consensual relationships that crossed state lines.

However, in Dake’s case, several factors made this clearly criminal rather than merely immoral:

• The victim was a minor (16 years old)
• There was a clear power imbalance (minister and teenage girl)
• Deception was involved (false hotel registrations)
• The travel covered approximately 350 miles across state lines
• Multiple hotel stops suggested premeditation

The federal prosecutor’s mention of “petting parties” with multiple high school girls also suggested a pattern of predatory behavior rather than an isolated incident.

The Doctrinal Implications

Dake would later become known for his controversial theological teachings, including British Israelism, the teaching that God has a physical body, and various other doctrines considered heretical by mainstream Christianity. This raises an important question: is there a connection between moral failure and doctrinal error?

The Bible suggests such a connection. First Timothy 1:19 speaks of those who, “having rejected conscience, concerning the faith have suffered shipwreck.” When a leader continues in unrepentant sin, it affects their ability to rightly divide the Word of Truth (2 Timothy 2:15).

Dake’s refusal to acknowledge his sin, his blame-shifting, and his manipulation of spiritual language all suggest a heart that was not right with God. It should not surprise us that such a heart would also produce doctrinal error.

The Publishing Success: A Troubling Epilogue

Despite his criminal conviction, Dake went on to significant publishing success. His Dake Annotated Reference Bible, published in 1963, became popular in certain circles. According to his obituary, by 1987, “thousands of churchgoers carry and use the Dake Bible.” [Source: Atlanta Constitution, July 11, 1987]

This raises profound questions about discernment in the body of Christ. How many of those who used Dake’s Bible knew about his criminal past? How many would have continued to use it if they knew the full story? And what does it say about the church that a man with such a background could gain such influence?

The obituary mentions that Dake claimed his biblical notes resulted from “100,000 hours” of Bible study. Yet Jesus said, “You will know them by their fruits” (Matthew 7:16). The fruit of Dake’s life included:

• Criminal conviction for taking a minor across state lines
• Refusal to accept responsibility for his actions
• Blame-shifting to supernatural forces
• Manipulation of his congregation
• No evidence of genuine repentance or restoration

Contemporary Relevance: Lessons for Today’s Church

The Dake case, though it occurred nearly 90 years ago, offers crucial lessons for today’s church, particularly in an era where we are increasingly aware of abuse within religious institutions:

Conclusion: A Cautionary Tale

The case of Finis Jennings Dake stands as a sobering reminder of what can happen when spiritual leaders are not held accountable for their actions. From his arrest in May 1936 through his release from prison in July 1937, Dake never once demonstrated genuine biblical repentance. Instead, he:

• Maintained his innocence despite pleading guilty
• Blamed the devil for his actions
• Manipulated his congregation’s loyalty
• Used his farewell service to gain converts
• Immediately returned to ministry without restoration
• Never apologized to his victim

His congregation, rather than holding him accountable, enabled his behavior through blind loyalty. His wife, rather than confronting his sin, helped him maintain his facade. The broader Christian community, through its silence, allowed him to continue in ministry.

The result was that a man who had been convicted of federal crimes involving a minor went on to influence thousands through his published works. His doctrinal errors, combined with his moral failures, created a toxic legacy that continues to impact some Christians today.

The Bible’s standards for spiritual leadership are high for a reason. When those standards are ignored or explained away, the entire body of Christ suffers. The vulnerable are harmed, the Gospel is maligned, and error is propagated.

May the church today learn from this historical example. May we have the courage to hold leaders accountable, the wisdom to recognize manipulation, and the love to protect the vulnerable. May we never allow loyalty to human leaders to supersede our loyalty to Christ and His standards of righteousness.

And may we remember Emma Barelli and all the unnamed victims of spiritual abuse, ensuring that their voices are heard and their pain is not forgotten in our rush to restore fallen leaders. For it is only in true accountability, genuine repentance, and protective love for the vulnerable that the church can fulfill its calling to be salt and light in a dark world.

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This article has been compiled from contemporary newspaper accounts of the Finis Dake trial. All quotations are taken directly from these sources, with links provided to the original documents. The purpose of this article is to provide an accurate historical record and to draw important lessons for the contemporary church about accountability, repentance, and the protection of the vulnerable.

© 2025, Matthew. All rights reserved.