What is a Cult?

This material was written by Jim Moran in his two articles - Character Traits of Aberrational Cultic Groups and What is a Cult? I think it is interesting how he combines theological and sociological definitions.

What is a Cult?

As we consider the definition of what a cult is, we must hold firmly to the conviction that the Bible is the inspired, authoritative Word of God, the final authority in all matters of faith and practice. The claims of Christians and the cults alike must be evaluated in light of the Bible. The founder of the Christian Research Institute (CRI), the late Walter Martin, articulately stated this premise.

Our standard in examining the beliefs of the new cults is the Bible. It will be the final arbiter in the cults' challenge to Christianity. The Bible declares that certain articles of Christian faith are essential to salvation - namely, the Being and nature of God, the Person and work of Christ, His sacrificial death and bodily resurrection, man's natural condition and opportunity for salvation, the means of salvation, and Christ's ultimate return and reconciliation of all things to the Father. These are the areas we must examine in our journey through the labyrinth of cultic doctrine. Does the group support the doctrine of the trinity of God, the deity of Christ, the substitutionary atonement, the bodily resurrection of Christ, salvation by grace, and the second coming of Christ? If, upon examining the literature of the group, we find that it denies these essential doctrines, then we must classify it as a cult, seriously at variance with God's Word.¹

Walter Martin defines cults and cultism in his books, Martin Speaks Out on the Cults and The New Cults this way:

By cultism we mean the adherence to major doctrines which are pointedly contradictory to orthodox Christianity, yet which claim the distinction of either tracing their origin to orthodox sources or of being in essential harmony with those sources. Cultism, in short, is any major deviation from orthodox Christianity relative to the cardinal doctrines of the Christian faith. A cult, then, is a group of people polarized around someone's interpretation of the Bible and is characterized by major deviations from orthodox Christianity relative to the cardinal doctrines of the Christian faith....²

By "cult," we mean a group, religious in nature, which surrounds a leader or a group of teachings which either denies or misinterprets essential biblical doctrines. Most cults have a single leader, or a succession of leaders, who claim to represent God's voice on earth and who claim authority greater than that of the Bible. The cultic teaching claims to be in harmony with the Bible but denies one or more of the cardinal doctrines presented therein.³

Former research associates of Walter Martin, Robert and Gretchen Passantino, set forth this definition of a cult in their book, Answers to the Cultist at Your Door:

...we define the general word "cult" to mean a group of religious people who follow teachings and practices that deviate significantly from historic Christianity and the central doctrines of the Bible. A cult is usually founded and led by a single person or a small and "spiritual" elite....We are not using the term "cult" in a derogatory sense, but only as it refers to aberrant teachings and practices - teachings and practices that are not Biblical. Cults either claim to be Christian and Biblical or say that they are at least compatible with Christianity.⁴

Dave Breese offers this definition of a cult in his book, Know the Marks of Cults:

A cult is a religious perversion. It is a belief and practice in the world of religion which calls for devotion to a religious view or leader centered in false doctrine. It is an organized heresy. A cult may take many forms, but it is basically a religious movement which distorts or warps orthodox faith to the point where truth becomes perverted into a lie. A cult is impossible to define except against the absolute standard of the teaching of Holy Scripture. When contrasted to biblical truth, a cult is seen to have distinguishing marks by which it can be labeled as being fatally sub-Christian.

In his book The New Cults (Regal Books, 1980), Walter Martin features a list of ten character traits that spell out, in no uncertain terms, the sentiment of Walter Martin and his research staff in regards to cultic activity. Here are some brief excerpts:

Cults, new as well as old, are usually started by strong and dynamic leaders who are in complete control of their followers. The power such leaders exercise is said to be supernatural and to come from either personal revelation or personal "anointing" from some idea of God....All cults possess some Scripture that is either added to or which replaces the Bible as God's Word....All of the cults we will examine in some way add to or change the Bible....The new cults have rigid standards for membership and accept no members who will not become integrally involved in the group....Those who dare to deviate from the cult's norm are immediately disciplined and, if unrepentant, ostracized completely from the group and its members....The primary prerequisite for becoming an important voice within a cult is, surprisingly, the ability to be a follower. One must obey each and every tenet of the cult and must exemplify, in every way, ideal cult membership. Then and only then is one in a position to rise within the organization....In harmony with Christian theology, the new cults all believe that there is continual, ongoing communication from God....The cults emphasize experience rather than theological reasoning, and new revelation is just one form of new experience....The new cults claim to have truth not available to any other groups or individuals. Usually this new truth is said to be a "restoration" of the "pure" Christianity which was, according to them, corrupted at some time in early church history. With this claim to exclusivity comes a definite aloofness from the rest of the world. The particular cult is the only bastion of truth, and as such is the only haven for truth-seekers. This logically develops to a dangerous state of isolation for the cult....The last major characteristic of the new cults concerns cultic vocabulary. Each cult has an initiate vocabulary by which it describes the truths of its revelation. Sometimes the "in words" of a particular cult are the words of orthodox Christianity, but vested with new meanings....At other times the cult may coin new words or phrases....Although different cult experts would perhaps add to or subtract from the above list of cultic characteristics, we have presented here all of the essential marks which distinguish many of the new cults from the rest of society and from the biblical Christian church. By using these warning signals, we can be prepared to identify and to evangelize these new cults which are springing up continuously in America today (pages 17-21).

Character Traits of Aberrational Cultic Groups

The following characteristics of aberrational cultic groups have been adapted in part, and expanded upon, from a presentation by sociologist Ronald M. Enroth and are typical of many aberrational groups. The character traits outlined here represent such an extreme departure from Scripture that fellowship with groups in which one or more of them are manifested can prove detrimental to one's spiritual well-being. It is noteworthy that even genuine born-again believers, for a variety of reasons, can involve themselves with individual churches, Bible study groups, denominations, cults, and aberrational movements which are characterized by them. When confronting members about the claims of their faith, it may prove helpful to ask them what their own definition of a cult is and then confront them with the conclusions others have come to. The detailed bibliography and further recommended reading substantiates them fully.

CONTROL-ORIENTED LEADERSHIP
The control of the movement is vested in one or more persons who are accountable to no one else but God. These persons are to be considered absolutely above reproach! A system of checks and balances is non-existent. The sole responsibility of interpreting the Bible and the formulation of the group's beliefs and practices rests with them. Leaders and their teachings are never to be questioned. Questioning the group's leader(s) is tantamount to questioning God Himself. God speaks to and through these leaders by means of audible voices, inner leadings, and visions. These leaders may hold titles such as the apostle, bishop, deputy authority, father, mother, oracle, prophet, seer, and so on.

DOCTRINAL DEVIATION
The beliefs and practices of the group will deviate sharply from orthodoxy. The essentials of the faith will be compromised. The nature of God, including that of the Trinity, will be maligned. God is humanized, man is deified, sin is minimized, the Scriptures are ostracized, a different Jesus is publicized, and a very different gospel evangelized. Salvation by grace is compromised. Familiar doctrinal terms may be redefined and new ones invented to support the beliefs and practices of the group. The group's more objectionable beliefs and practices may be veiled from the public eye. Group members may be subjected to immense indoctrination. The group may also prepare and distribute its own printed literature with the intent to propagate their heresy. Only safe reading materials are permitted and recommended to the membership.

EMPHASIS ON EXPERIENCE
The theology of a particular group may dictate following subjective experience over one's own knowledge, negating discernment skills, and placing into doubt the sufficiency of revelation found in the Scriptures. Group members may exalt personal emotion, feelings, enthusiasm, and their experiences over doctrine, creating their own standard of orthodoxy that becomes their sole means to judge others by. Expressions such as anointing, drinking, eating, enjoying, feeling, leading, and touching are taken to extremes and may be commonplace.

SPIRITUAL SUPERIORITY
The movement believes that it stands head and shoulders above all other existing Christian groups. Some groups believe they represent the whole truth and nothing but the truth - they are the one true church, the only family of God, the only true expression of God and His work on earth today during this age. They believe that they are God's special chosen people. They believe that God will treat them favorably in this age and in the ages to come. No one outside of the group can be saved or expect to receive the full blessings of God that are available only as a member in good standing with the group.

DENUNCIATION OF OTHERS
Such groups, encouraged on by leadership, will harshly judge individual Christian churches, denominations, and organizations based upon their own beliefs and practices. Others are considered apostate, divisive, fallen, sectarian, enemies of God, and agents of Satan. One is also expected to suffer loss at the hands of others and must therefore burn all bridges behind them to remain completely faithful to God. This mentality usually results in the destruction of close family ties, existing friendships, previous lifestyles, and activities.

PERCEIVED PERSECUTION
Such groups under controlled leadership develop a persecution complex and are told to expect it from the outside world. Persecution validates the truthfulness of the movement and its own messianic cause. Close family members and others who claim to be Christians are not to be trusted. They are to be thought of as the instruments of Satan who are caught up in the entrapments of this world system. Group members may develop acute cases of paranoia and will learn to size up those who enter their midst.

MANIPULATION OF MEMBERS
Group leaders may give excessive advice, care, and love to members to influence their decision- making and to bolster the leader's position of spiritual maturity, authority, and control over the group. Many will join such groups to receive this attention that is regrettably not obtainable elsewhere. In some instances they may welcome such given guidance and control. Members will be taken advantage of under the guise of perceivable spirituality by self-seeking leaders. Leaders may also employ unethical practices of behavior and conduct to gain and retain members.

LIFE-STYLE RIGIDITY
Group members are expected to conform to certain standards of behavior and appearance. Fear, guilt, and peer pressure may be employed to obtain the desired level of conformity and commitment to the group and its cause. Activities may be structured to bring about desired responses. Loyalty to the group and its cause comes first. Individuality may be severely shunned. One's ability to think independently and clearly may be hampered and one may not be given adequate time to reflect upon what is taught. Weekly meetings and daily activities may leave little time for group members to associate with those outside the movement. Shared religious and social activities of the group will draw its members closer together, resulting in emotional bonding that strengthens the group's hold on its members. This results in the distancing of members from those outside the group. A tightly run communal environment further restricts contact with others and plays an important role in the shaping of one's behavioral pattern and style of living.

HARSH DISCIPLINE
Groups may employ fear, guilt, intimidation, public humiliation, harsh language, and may even resort to abusive physical violence to bring and keep their members in line. One's illness may be perceived as the evidence of lack of faith or sinful living. Covenants, loyalty oaths, and pledges of support may be employed by the group and then later brought to light, should one part from the straight and narrow.

PAINFUL EXIT PROCESS
Those departing the true church may face hard adjustment elsewhere. They may have been taught, or fear, that leaving the group is tantamount to leaving God, His divine protection, and His favor. They have been programmed to stay in and may feel that they must settle for God's second best elsewhere. Members who have committed many years to the group must leave behind friends, social standing, and perhaps even financial security. Because they have been burned once already they will find it more difficult to trust others, including those in positions of church leadership, their families, and close friends they left behind. They may take with them the teachings of the group they belonged to and it may take many years for ex-members to re-adjust to the world they once left behind.

Endnotes

1. Walter Martin, The New Cults (Regal: 1980) 15.
   
2. Walter Martin, Martin Speaks Out on the Cults (Regal: 1983) 17-18.
   
3. Walter Martin, The New Cults 16.
   
4. Robert and Gretchen Passantino, Answers to the Cultist at Your Door (Harvest House: 1981) 14.
   
5. Dave Breese, Know the Marks of Cults (Victor: 1986) 16.
   

Dr. Ronald Enroth presented his lecture, Churches on the Fringe, at the 1989 Rockford Conference on Discernment and Evangelism, co-sponsored by Evangelical Ministries to New Religions (EMNR) and Mount Carmel Outreach. Enroth's lecture is available in printed form in Contend for the Faith, a collection of papers presented at the conference, edited by Eric Pement of Cornerstone Apologetics Research Team. Enroth's own publication, Churches That Abuse (Zondervan, 1992), based upon his lecture and many years of thorough investigation is highly recommended. Cult Proofing Your Kids by Paul Martin (Zondervan, 1993) provides an excellent analysis of cult involvement. The Subtle Power of Spiritual Abuse by David Johnson and Jeff Van Vonderen (Bethany House, 1991), describes in great detail the methods used by church leaders and others to bring and keep church members under strict control. Case studies presented reveal the significant amount of harm caused as the direct result of spiritual abuse. Toxic Faith by Stephen Arterburn and Jack Felton (Oliver Nelson, 1991), focuses on how people set themselves up for failure and how they can be deceived by spiritually abusive churches and cults.

Actually, Jim Moran meant one particular group, writing these articles. However, many other groups have the same traits. Some groups may have just some of these traits. For example, some abusive churches may have no serious doctrinal deviations from the mainstream Christianity, though they still have practices mentioned here. These articles illustrate the principle that Jim Moran held - both doctrines and practices of the group should be considered.

Ronald Enroth about Wellspring

Ronald M. Enroth in Recovering from Churches that Abuse (in pdf), chapter 2, writes that some ex-members of abusive churches need counseling (p. 21):

Dr. Paul Martin, a Christian psychologist, believes that, although there may be obstacles such as a lack of finances standing in the way, a formal, systematic program of professional counseling is essential. A structured program enables victims of spiritual abuse to have a framework for dealing with their post-departure problems, thereby facilitating the recovery process. However, Martin points out, it is important that the counselor not be a secular mental health professional having a bias against religious beliefs, who would discourage the victim from giving any regard to religion whatsoever.

A Christian counselor is needed, whether a pastor or professional therapist. It must be someone who understands the dynamics of abusive systems and who, in a relationship of trust, can provide the warmth and caring necessary to support the victim. The survivor must be assured of God's unfailing grace and be able, in effect, to rediscover the gospel.

Then, in chapter 3, Enroth describes the rehabilitation program in the Wellspring Retreat and Resource Center (pp. 32-33):

According to Martin, the people he sees at Wellspring usually go through three stages of recovery after leaving a cult or authoritarian church.

THE FIRST STAGE
The first stage of recovery involves "exit counseling" and confronting denial. Victims will tend to deny their experiences and blame themselves for what happened to them. They need to be shown that they were controlled by very clever, manipulative people.

Learning to trust others in authority without creating a new codependent relationship is one of the first issues that victims of spiritual abuse confront. They need to understand how the control mechanisms that were at work in the church continue to affect them even after they have left. They must experience true acceptance, love, and a sense of belonging. They need to understand what has happened to them emotionally and psychologically.

It is important to help victims experience positive fellowship. The intensity of relationships within an abusive group must be matched by intense relationships in a wholesome setting.

The first stage also must address the doctrines of the abusive church. It is important to examine and carefully refute any unorthodox teachings. Most of the churches mentioned in this book are theologically orthodox, although nearly all would be guilty of distorting the Bible's message in some way. Peter Sommer observes, "These groups are rarely heretical in theory. They don't deny Christian basics; they tend to brush by them. Instead they focus on what makes them different from other churches or groups. They have lots of teaching, but it tends to be on such themes as commitment, submission, and prophecy."

Stephen Martin, a staff member at Wellspring, considers instruction in sound study methods and the interpretation of the Bible important. In abusive groups, twisted hermeneutics are often used to instill fear and guilt and thus become a form of spiritual intimidation. "Since leaders of abusive churches typically twist the Scriptures, education in hermeneutics would help the ex-member gain the right perspective on Scripture passages. In talking with former members at Wellspring, I have found a number of them who have difficulty with or even an aversion to reading the Bible because it has been misused by the group to abuse them. Learning the proper application and interpretation of Scripture goes a long way toward healing the wounds of abuse."

Sommer advises, "It may be wise not to read Scriptures that the group has emphasized; their interpretation may be deeply grooved into your thinking. Read instead the many texts that they did not teach you." I suggest that these people attempt to rediscover God's Word through the Psalms because those writings validate a person's individual spiritual life. Paul Martin feels it is wise for victims to use a different translation of the Bible from that commonly used in the group.

THE SECOND STAGE
The second stage of recovery from Wellspring's perspective is both a time of grieving and a time for regaining a sense of purpose. Tears will be shed over wasted years, missed opportunities, and severed friendships. It helps to talk about the past. Colleen comments, "Talking to others about what has happened to me has really helped me." Former members need a safe place to tell their story fully and freely, even if they feel confused and embarrassed.

The abusive church experience is often a crisis of faith, as Paul Martin and others have pointed out. Victims must be able not only to rebuild self-esteem and purpose in life, but also renew a personal relationship with God. That can be difficult for those who have yet to resolve the tough question, "Why did God allow this to happen to me when I was sincerely seeking him?" As Rachel, one former church member, puts it, "I had been taught that nothing was ever God's fault. The problem was that I was a true, believing Christian, but when I asked God for spiritual bread and water, look what I got. Was I praying to the wrong God? Was I dishonest? Secretly evil? Was I demonic, like the church kept telling me I was? How could an honest, sincere believer get tricked like this? How could God let this happen?"

People like Colleen and Rachel need the assurance that it is possible to have a rich relationship with God. In Sommer's words, the victim must be turned "to faith in the living God from faith in a distorted image of him. Your break with the group is a step of obedience to the first commandment: No graven images!"

THE THIRD STAGE
For Wellspring, victims of spiritual abuse have reached the third stage of recovery when they begin to talk less about the past and begin to focus on the future: career pursuits, new relationships, and family. It is a time for picking up the pieces that are worth retrieving from life as it was before the abusive church experience.

Paul Martin describes his experience of retrieval this way: "Without question, parts of me died during those years in this group. I have been able to take the discipline that I learned in the group into my current career. But I constantly try to recover the parts of me that died during that involvement."

One woman tells of her having been forced to discard all her prized record albums of a certain kind of music upon joining the Jesus People USA. During her recovery she searched second-hand shops so she could replace those lost albums. The third stage also means coping with re-socialization and the practical matters which it entails such as managing time and money, relating to public agencies and institutions, learning parenting and other special skills, and adjusting to making decisions for oneself. Establishing credit, preparing a job resume, and even opening a bank account may be new experiences.

Wellspring exists because recovering emotionally, restoring a loving relationship with God, and re-entering society are not easily accomplished on one's own. The accounts in this book reveal how tortuous the path to recovery can be without professional, caring help. The tragedy is that for the victims of spiritual abuse, the options are disappointingly few. Not many programs are especially equipped, as Wellspring is, to treat victims of spiritual abuse. Moreover, the costs can be out of reach for people upon leaving a control-oriented group because they have few financial resources. It is also the case that beyond the sphere of Christian counseling, some psychologists and psychiatrists are biased against all religious beliefs and may encourage clients to rid themselves of all religious entanglements, proverbially throwing the baby out with the bathwater.

I think it is quite interesting how they combine psychological and spiritual counseling. There is no contradiction between psychology and theology in their program. In my opinion, a Christian psychologist can understand not only psychological, but also spiritual problems of ex-members of abusive churches. So, I tend to agree with Enroth and Paul Martin that for ex-members of abusive churches a counseling from a Christian psychologist is better than a counseling from an atheist psychologist. Unlike Hassan, Enroth and Martin do not say that this psychologist should be a cult expert.

Then, I agree with Enroth and Stephen Martin that proper Bible study and biblical hermeneutics are important for spiritual recovery. Abusive churches as well as cults of Christianity twist the Bible in order to justify their unbiblical teachings and practices. Probably, all the abusive churches twist the Bible in order to prove their authoritarianism. They emphasize that the spiritual leaders have God's given authority and the members have to submit to them as to God. Another teaching that abusive churches have is the concept that if the members are not submissive enough, not diligent enough, not spiritual enough, not good enough, and so on, God will punish them. In addition, the abuse by the spiritual leaders is presented as God's punishment or God's discipline. This causes members and ex-members of abusive churches to believe that God is cruel. Then, abusive churches often have a teaching that their leader has some new revelation. He is viewed as an apostle or a prophet having a special commission from God for this age. Thus, their church is considered to be unique and the only approved by God. Abusive churches usually require deep commitment and consecration from their members. Their doctrines emphasize commitment to their church in order to fulfill God's will. They encourage members to reject everything that can frustrate their full commitment. Abusive churches usually have many detailed regulations about members' behavior. They tend to be very legalistic. Probably, these doctrines are common in abusive churches and they cause spiritual problems of members and ex-members of abusive churches. They should be refuted through the proper interpretation of the Bible.

Cults: Mind Control and Heresies

Psychological definitions of cults usually include mind control while theological definitions usually include heresies. Of course, mind control and heresies are completely different things. However, there is a book The Heresy of Mind Control by Stephen Martin . It can be downloaded freely in pdf .

Stephen Martin says that there are two kinds of heresies:
1) heretical doctrines;
2) heretical practices.
He considers mind control techniques as heretical practices and thus he considers mind control to be heresy.

In this book, he actually combines theology and psychology. He follows Lifton's model of thought reform and biblically refutes the abusive and authoritarian teachings and practices of the leaders of abusive churches.

As far as I know, in Wellspring, they prefer Lifton's model. So, there is nothing strange that he chose this model. In my opinion, his usage of Lifton's model might be too stretched which might reflect the usage of this model in Wellspring. Among the mind control models, Lifton's model is probably the most strict and non-stretched. It does not include everything, so there is a temptation to stretch it. On the contrary, Hassan's BITE model and his version of the Three Stages are probably too stretched already.

Since Stephen Martin has a theological education, in his book, there is much more theology than psychology. In my opinion, the way how he refutes the teachings of abusive church leaders is very good.

Actually, I would say that the main idea of this book is: How to be really free in Christ. So, the opposition of mind control is not only freedom of mind, but also freedom in Christ. I agree with that.

In another post I quoted his words from Ronald Enroth's Recovering from Churches that Abuse (p. 32):

Stephen Martin, a staff member at Wellspring, considers instruction in sound study methods and the interpretation of the Bible important. In abusive groups, twisted hermeneutics are often used to instill fear and guilt and thus become a form of spiritual intimidation. "Since leaders of abusive churches typically twist the Scriptures, education in hermeneutics would help the ex-member gain the right perspective on Scripture passages. In talking with former members at Wellspring, I have found a number of them who have difficulty with or even an aversion to reading the Bible because it has been misused by the group to abuse them. Learning the proper application and interpretation of Scripture goes a long way toward healing the wounds."

Actually, in The Heresy of Mind Control, Stephen Martin does not teach any hermeneutics. In my opinion, it is helpful to combine both things - the refutation of the authoritarian and abusive teachings and the instruction in study methods and the interpretation of the Bible. In my opinion, these two things should go together because there is still a possibility that ex-members of abusive churches can take Stephen Martin's words uncritically as a new ultimate truth - in the same way as they used to take the words of their former leaders. Hermeneutics helps to develop abilities to think independently and critically. A person who knows hermeneutics does not need somebody to interpret him or her the Bible. In my opinion, this is very important for ex-members of abusive churches. However, ex-members also need to reconsider the biblical verses that were twisted in their groups. There are some doctrines that they need to refute. Stephen Martin's book gives good clues to what doctrines should be refuted and what verses should be reconsidered. So, I think it is good to combine his book with hermeneutics.

There are many good books on hermeneutics. In my opinion, the study of hermeneutics as well as independent study of the Bible is very interesting. I posted something about hermeneutics in my blog last December and in my website . Of course, there are many more things that can be said about this subject.

There are different methods of the interpretation of the Bible. I personally prefer so called historic-grammatic aka literal aka normal method. This method is commonly accepted in evangelicalism and, in my opinion, has a number of advantages. This method pays more attention to the text of the Bible itself than other methods. Conclusions about what a Bible verse means are drawn from the Bible itself. The Bible verses are interpreted allegorically only when there is an indication that it should be done so. Thus, the interpretation of the Bible is more objective than when other methods are used. An interpreter first tries to find an answer to the question: "What did this verse mean to the author?" and only then he/she tries to find an answer to the questions: "What does this verse mean now? What does this verse mean to me?" The answers to the second and third questions are based on the answer to the first question. In order to answer this question, the three things are used:
1) linguistics (grammar and lexicology);
2) literature (literature genres of the Bible books);
3) history (historical situation and culture in the biblical times).

Other main methods of the interpretation of the Bible are allegoric (and typological) and theological. The problem of the allegorical method is that the text of the Bible is considered to be an allegory. So, an interpreter uses his/her fantasy and imagination to invent a new meaning of the text. Typological interpretation is different from allegoric interpretation in one point. An interpreter considers that the Bible has two meanings - literal and allegoric. Theological interpretation is when an interpreter has his/her theological system and interprets the Bible according to this system. If a Bible verse contradicts this system, it is reinterpreted in order to match this system. Both allegoric and theological interpretations can be easily used to twist the Bible and they are actually often used this way in abusive churches and Bible-based cults.

Issues in Recovery

In Ronald Enroth's Recovering from Churches that Abuse, there is an appendix entitled Issues in Recovery. In my opinion, there are many interesting points there both from psychological and spiritual sides.

WHY PEOPLE ARE DRAWN INTO ABUSIVE GROUPS
• Emotional needs
• The attraction of authority
• False expectations
• The deception of positive impressions and ready acceptance
• Vulnerability through inexperience with a healthy Christian faith and community
• Dependency needs

The lack of experience with a healthy Christian faith and community can be a reason for people to be attracted by abusive churches and other Bible-based cults because they have not learned to discern between healthy and unhealthy spiritual things.

FACTORS THAT MAKE IT DIFFICULT TO LEAVE AND RECOVER
• A system that fosters dependence
• Members not encouraged to think for themselves
• The community emphasized rather than the individual
• Emphasis on uniformity and conformity
• Social skills undeveloped
• "Set up" to fail: self-fulfilling prophecy
• Feelings of being "orphaned" and rejected
• Culture shock
• Nowhere to turn for faith, because other churches discredited
• Ill-equipped for relationships
• Isolation from society
• Estrangement from family
• Loss of focus and purpose in life
• Feelings of shame and guilt
• "Victimization" syndrome
• Lack of trust in authority and/or intimacy
• Insufficient resources (financial, emotional, relational)
• Feelings of anger and bitterness impeding forgiveness
• Network of friends within the membership

Probably, the only purely spiritual problem in this part is "Nowhere to turn for faith, because other churches discredited." Members of abusive Bible-based groups are taught that all the other churches are "dead" or "degraded." When they leave their groups, they still believe that other churches are bad. This creates a problem. On the one hand, they are disappointed in their former group. On the other hand, they continue to believe what they were taught there.

FACTORS THAT MAY RETARD OR INTERFERE WITH RECOVERY
• Feelings about oneself: self-esteem
• Economic instability
• Caution about entering another Christian community or church
• Dependency
• Need for re-socialization
• Marital and family conditions
• Need for professional counseling
• Being viewed with distrust or skepticism by other Christians
• Lack of self-discipline
• Spiritual paralysis

In a sense, "Caution about entering another Christian community or church" can be positive because ex-members do not join another abusive group very easily. However, it is also a sign of distrust God and other Christians. A good Christian church can be very helpful for spiritual recovery. "Being viewed with distrust or skepticism by other Christians" is another problem that frustrates joining another Christian church and getting spiritual help there. Unfortunately, it happens.

SOME FEELINGS TO CONTEND WITH
• Rejection
• Low self-esteem
• Shame and guilt
• Futility
• Isolation
• Inadequacy
• Grief
• Regret for lost years
• Loss of identity
• Fear and confusion

Bible-based Group Continuum

A similar diagram can be made for Bible-based groups. By the Bible-based groups, I mean all the groups that use the Bible. Theologically, these groups can be orthodox or heretical. Psychologically, these groups can be mind controlling or benign. Both theologically and psychologically there is a continuum.

Cult/Anti-cult/Counter-cult Continuum

Probably, it is even better to say that there is a cult/anti-cult/counter-cult continuum.

In this diagram, the vertical coordinate indicates people's attitude to cults in general (from the extremely positive on the top to the extremely negative on the bottom). The horizontal coordinate indicates people's approach to cults (from the extremely counter-cult (theological) on the left to the extremely anti-cult (psychological) on the right).

This diagram can be used together with the table of anti-cult/counter-cult continuum.

Anti-cult/counter-cult continuum
Anti-cult movement	Anti-cultists who oppose counter-cultists	They focus only on psychological and sociological aspects of cults and completely reject theology.	Non-Christians
	Anti-cultists who welcome counter-cultists	They focus mainly on psychological and sociological aspects of cults, but do not reject theology.	Christian psychologists and sociologists
Counter-cult movement	Counter-cultists who welcome anti-cultists	They focus mainly on theological aspects of cults, but do not reject psychology and sociology.	Christian theologians, apologists, and ministers
	Counter-cultists who oppose anti-cultists	They focus only on theological aspects of cults and completely reject psychology and sociology.

Anti-cult/Counter-cult Continuum

There are two main critical approaches to cults - anti-cult approach that is focused on psychology and sociology of cults and counter-cult approach that is focused on theology of cults. I think that there might be no strict border between anti-cult and counter-cult movements. Of course, there are some counter-cultists like the Passantinos and Melton who reject mind control completely. There are also anti-cultists who consider only psychology and reject theology. There is an opposition between these two groups. However, between them there are two more groups. The first group are Christian psychologists like Dr. Paul Martin and Christian sociologists like Dr. Ronald Enroth who consider cults mainly psychologically and sociologically, but do not reject theology. This group does not oppose counter-cult movement. The second group are Christian theologians, apologists, and ministers who consider cults mainly theologically, but admit the existence of mind control and welcome anti-cult approach. This group does not oppose anti-cult movement. In some cases, there may be not so easy to make a clear border between these two groups which means that there might be no strict border between anti-cult and counter-cult movements. So, instead of anti-cult v. counter-cult model, there may be anti-cult/counter-cult continuum:

Anti-cult/counter-cult continuum
Anti-cult movement	Anti-cultists who oppose counter-cultists	They focus only on psychological and sociological aspects of cults and completely reject theology.	Non-Christians
	Anti-cultists who welcome counter-cultists	They focus mainly on psychological and sociological aspects of cults, but do not reject theology.	Christian psychologists and sociologists
Counter-cult movement	Counter-cultists who welcome anti-cultists	They focus mainly on theological aspects of cults, but do not reject psychology and sociology.	Christian theologians, apologists, and ministers
	Counter-cultists who oppose anti-cultists	They focus only on theological aspects of cults and completely reject psychology and sociology.

List of Character Traits of Cults and Abusive Churches

Character Traits of Aberrational Cultic Groups
The following characteristics of aberrational cultic groups have been adapted in part, and expanded upon, from a presentation by sociologist Ronald M. Enroth and are typical of many aberrational groups. The character traits outlined here represent such an extreme departure from Scripture that fellowship with groups in which one or more of them are manifested can prove detrimental to one's spiritual well-being. It is noteworthy that even genuine born-again believers, for a variety of reasons, can involve themselves with individual churches, Bible study groups, denominations, cults, and aberrational movements which are characterized by them.

CONTROL-ORIENTED LEADERSHIP
The control of the movement is vested in one or more persons who are accountable to no one else but God. These persons are to be considered absolutely above reproach! A system of checks and balances is non-existent. The sole responsibility of interpreting the Bible and the formulation of the group's beliefs and practices rests with them. Leaders and their teachings are never to be questioned. Questioning the group's leader(s) is tantamount to questioning God Himself. God speaks to and through these leaders by means of audible voices, inner leadings, and visions. These leaders may hold titles such as the apostle, bishop, deputy authority, father, mother, oracle, prophet, seer, and so on.

DOCTRINAL DEVIATION
The beliefs and practices of the group will deviate sharply from orthodoxy. The essentials of the faith will be compromised. The nature of God, including that of the Trinity, will be maligned. God is humanized, man is deified, sin is minimized, the Scriptures are ostracized, a different Jesus is publicized, and a very different gospel evangelized. Salvation by grace is compromised. Familiar doctrinal terms may be redefined and new ones invented to support the beliefs and practices of the group. The group's more objectionable beliefs and practices may be veiled from the public eye. Group members may be subjected to immense indoctrination. The group may also prepare and distribute its own printed literature with the intent to propagate their heresy. Only safe reading materials are permitted and recommended to the membership.

EMPHASIS ON EXPERIENCE
The theology of a particular group may dictate following subjective experience over one's own knowledge, negating discernment skills, and placing into doubt the sufficiency of revelation found in the Scriptures. Group members may exalt personal emotion, feelings, enthusiasm, and their experiences over doctrine, creating their own standard of orthodoxy that becomes their sole means to judge others by. Expressions such as anointing, drinking, eating, enjoying, feeling, leading, and touching are taken to extremes and may be commonplace.

SPIRITUAL SUPERIORITY
The movement believes that it stands head and shoulders above all other existing Christian groups. Some groups believe they represent the whole truth and nothing but the truth - they are the one true church, the only family of God, the only true expression of God and His work on earth today during this age. They believe that they are God's special chosen people. They believe that God will treat them favorably in this age and in the ages to come. No one outside of the group can be saved or expect to receive the full blessings of God that are available only as a member in good standing with the group.

DENUNCIATION OF OTHERS
Such groups, encouraged on by leadership, will harshly judge individual Christian churches, denominations, and organizations based upon their own beliefs and practices. Others are considered apostate, divisive, fallen, sectarian, enemies of God, and agents of Satan. One is also expected to suffer loss at the hands of others and must therefore burn all bridges behind them to remain completely faithful to God. This mentality usually results in the destruction of close family ties, existing friendships, previous lifestyles, and activities.

PERCEIVED PERSECUTION
Such groups under controlled leadership develop a persecution complex and are told to expect it from the outside world. Persecution validates the truthfulness of the movement and its own messianic cause. Close family members and others who claim to be Christians are not to be trusted. They are to be thought of as the instruments of Satan who are caught up in the entrapments of this world system. Group members may develop acute cases of paranoia and will learn to size up those who enter their midst.

MANIPULATION OF MEMBERS
Group leaders may give excessive advice, care, and love to members to influence their decision- making and to bolster the leader's position of spiritual maturity, authority, and control over the group. Many will join such groups to receive this attention that is regrettably not obtainable elsewhere. In some instances they may welcome such given guidance and control. Members will be taken advantage of under the guise of perceivable spirituality by self-seeking leaders. Leaders may also employ unethical practices of behavior and conduct to gain and retain members.

LIFE-STYLE RIGIDITY
Group members are expected to conform to certain standards of behavior and appearance. Fear, guilt, and peer pressure may be employed to obtain the desired level of conformity and commitment to the group and its cause. Activities may be structured to bring about desired responses. Loyalty to the group and its cause comes first. Individuality may be severely shunned. One's ability to think independently and clearly may be hampered and one may not be given adequate time to reflect upon what is taught. Weekly meetings and daily activities may leave little time for group members to associate with those outside the movement. Shared religious and social activities of the group will draw its members closer together, resulting in emotional bonding that strengthens the group's hold on its members. This results in the distancing of members from those outside the group. A tightly run communal environment further restricts contact with others and plays an important role in the shaping of one's behavioral pattern and style of living.

HARSH DISCIPLINE
Groups may employ fear, guilt, intimidation, public humiliation, harsh language, and may even resort to abusive physical violence to bring and keep their members in line. One's illness may be perceived as the evidence of lack of faith or sinful living. Covenants, loyalty oaths, and pledges of support may be employed by the group and then later brought to light, should one part from the straight and narrow.

PAINFUL EXIT PROCESS
Those departing the true church may face hard adjustment elsewhere. They may have been taught, or fear, that leaving the group is tantamount to leaving God, His divine protection, and His favor. They have been programmed to stay in and may feel that they must settle for God's second best elsewhere. Members who have committed many years to the group must leave behind friends, social standing, and perhaps even financial security. Because they have been burned once already they will find it more difficult to trust others, including those in positions of church leadership, their families, and close friends they left behind. They may take with them the teachings of the group they belonged to and it may take many years for ex-members to re-adjust to the world they once left behind.

This material had been previously published in Jim Moran's website.

This list stresses practices rather than doctrines. Only point 2 mentions doctrinal deviations. These doctrinal deviations may vary for different groups. Some groups do not deny main Christian doctrines. However, they have some peripheral unbiblical doctrines that are disproportionally emphasized. These groups do not became heretical, but still they have some slight doctrinal deviations from the Bible.

Most points of this list match the concept of cult mind control. Unlike some psychologists, Ronald M. Enroth did not have a purpose to make an all-inclusive model. He just described some cases and some points of spiritual abuse.

Doctrines and Practices of Cults and Abusive Churches

I think both doctrines and practices of cults and abusive churches need to be considered because they influence one another. I noticed that abusive churches and cults of Christianity (Bible-based cults) usually have some specific set of doctrines which includes:
1) stress on the spiritual authority of the leader and the requirement to submit to him in everything;
2) the new revelation for this age given to the group leader;
3) the group as God's chosen people who have a special mission from God for this age;
4) other churches as being spiritually dead, degraded, or immature;
5) separation from other churches;
6) full consecration to the group;
7) salvation or God's reward is possible only for the group members;
8) leaving the group will cause losing salvation or God's punishment;
9) the leader's will is viewed as God's will;
10) work for the group is identified with work for God.
There are also some other doctrines.

Any group that has this set of doctrines is likely to be cultic and abusive. Doctrines and practices are interrelated. Sometimes, a church becomes cultic when they receive these doctrines, for example, when they read books that promote these doctrines. Sometimes, authoritarian leaders invent some of these teachings in order to justify their actions and twist the Bible in order to prove these teachings. So, it can be either way. Since there is a relation between doctrines and practices, both need to be considered.