Therapeutic Relationship

Although I do not believe that all the ex-members of cults need therapy, I admit that some of them need. However, ex-members of cults need to be aware that some therapists may harm them rather than help them. Unfortunately, such cases happen.

Before hiring a therapist, I would recommend ex-members of cults to read the book “Crazy” Therapies: What are They? Do They Work? by Margaret Singer and Janja Lalich. There is an abstract of this book on ICSA website: “Crazy” Therapies: What are They? Do They Work? The Therapeutic Relationship.

Psychological and Spiritual Counseling of Ex-Members of Abusive Churches

There is some terminological confusion, so I will start this post with terminology explanation. Psychologists usually use the word "cult" referring to any group that uses mind control methods. This group might be religious, political, commercial, psychotherapeutic, philosophical, and so on. Psychologists do not care for the group doctrines and beliefs, they care only on the mind control methods there. However, they still have some classification of cults. According to their classification, all the mind controlling groups that use the Bible are called "Bible-based cults".

I think this term is somewhat confusing because of two reason. The first reason is that Bible-based cults are both the groups like Jehovah's Witnesses and Mormons that are obviously heretical and the groups like International Church of Christ and various branches of the Brethren that hold the most fundamental doctrines of Christianity and thus are not heretical. The second reason is that according to the Christian definition the word "cult" denotes a heretical religious group which does not hold the Biblical teachings. Thus, "a cult based on the Bible" sounds very strange to most Christians.

In Christianity, there is the term "abusive churches". This term denotes Christian churches (not obviously heretical) that have spiritual abuse. Spiritual abuse denotes behavior of some Christian leaders (pastors and so on) who abuse their spiritual authority. This term implies authoritarianism and also the damage caused to the members of these churches. This damage is both spiritual and psychological. Actually, from the point of view of psychology, spiritual abuse and mind control is the same thing. So, abusive churches can be defined as Christian churches that use mind control methods. I prefer to use the term "abusive churches" instead of "Bible-based cults" because the term "abusive churches" is not so confusing.

Non-Christian psychologists who counsel former members of cults and abusive churches usually say that the former members should be counseled by psychologists who have knowledge of mind control. In principle, I agree with that. However, there is something else. Ronald M. Enroth in Recovering from Churches that Abuse, chapter 2, writes that many ex-members of abusive churches need counseling. In page 21, he writes,

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. The director of Wellspring is Paul Martin who is a former member of an abusive church. The Wellspring program includes both psychological and spiritual help. Describing the Wellspring program, Enroth writes about their spiritual help (pp. 32-33),

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 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!"

In conclusion, Enroth writes,

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 Enroth and Martin are right about the need in both psychological and spiritual counseling of ex-members of abusive churches. I also fully agree with them that it is much better to get a counseling from a Christian psychologist, and not from an atheist psychologist. I have never got any counseling, however, I was a member of freedomofmind group. This group is led by unbelieving psychologists who oppose Christianity. Actually, they caused me to turn from the spiritual quest to psychology. They caused me to believe that only psychology can help to get rid of the all problems caused by cults and abusive churches. Eventually, I came to conclusion that it was not really so. However, I am still more focused on psychology than on Christianity. This is the problem. So, I do believe that the counselor who can really help ex-members of abusive churches should be a Christian who can render both psychological and spiritual help like Dr. Paul Martin.

Psychological and Spiritual Methods in Postcult Recovery

As I have already written, I believe that people who left religious cults and abusive churches, need both psychological and spiritual recovery. I think these two things are closely related. In addition, psychological recovery may help spiritual recovery and vice versa.

Christianity and other religions have been using psychological methods for a very long time. They use psychological methods in combination with spiritual methods. I think this combination is very important.

For example, people who left abusive groups sometimes cannot rely on God. This frustrates their spiritual life and growth. This problem is obviously spiritual. However, people who left cults (and not only religious cults) sometimes feel that they cannot rely on people. This problem is usually considered to be psychological. So, I think the problem of the lack of trust in God is both spiritual and psychological.

On the other hand, spiritual practices can reduce psychological problems.

This is why I think that combination of both spiritual and psychological methods is very useful.

Is Psychological Counseling Necessary?

Many psychologists/cult experts say that former members of cults have to get a psychological counseling. I admit that the psychological counseling can help former members of cults to solve their problems more quickly and can be useful. However, there is a problem that not all ex-members of cults can get this psychological help because in their countries or their localities there are not such specialists.

Some professionals say that psychological counseling is necessary, otherwise an ex-member of cult will have permanent problems. This leaves the people who live far from cult experts without any hope.

Reading Margaret Singer's works, I noticed that she had never stated that psychological counseling is absolutely necessary. She considered the process of postcult recovery as an educational process, and not as a therapeutic process.

Coming out of the cult pseudo-personality is about reeducation and growth. Self-help through reading can be invaluable for those who live far from knowledgeable resources such as exit-counselors, cult information specialists, former member support groups, and mental health professionals.
(Cults in our Midst, chapter 12)

This gives a hope to ex-members of cults who live far away from cult experts.

So, I think that ex-members of cults who are able to consult psychologists/cult experts, should do that. Those who do not have this opportunity should educate themselves through reading the literature on mind control, contacts with other ex-members of cults and so on. Through their doing that, they can solve their problems caused by cults.

I know some former members of cults who did not go to psychologists, but were able to deal with their problems caused by cults.

Psychology and Theology

There are two ways of approaching the cults - anticult and countercult. Countercult approach is mainly Christian and deals with the theological issues such as doctrinal deviations and heretical teachings. Anticult approach is psychological and sociological. It deals with the psychological issues such as mind control.

There is a difference of opinions regarding what a cult is. Christian theologians usually define it as a group that has heretical views, twists the Bible, and is formed around one person (the leader) or some peculiar interpretation of the Bible. Psychologists (cult experts) define a cult as a group that uses mind control, authoritarian leadership, and is formed around the leader or a group of leaders.

This difference of definitions causes Christian theologians and psychologists to consider different groups as cults. According to theological definition, cults are religious groups. According to psychological definition, cults may be not only religious, but also philosophical, political, commercial, and so on.

There is also another terminology problem. There are some Christian churches that use undue influence on their members. Psychologists consider these churches as cults. However, since they do not have obvious heresies, theologians do not call them cults. Instead, they use a term "abusive churches." The most famous example is the International Church of Christ.

While there are serious disagreements between theologians and psychologists, I do not think it is inevitable. Psychology and theology have different fields of study. For example, physicists and chemists do not need to have fierce debates and disagreements, but they have their own fields and can have a good agreement. They also can use the works of one another for further studies in their fields. My personal opinion is that the same is possible with theologians and psychologists.

Former members of religious cults and abusive churches have some psychological problems. However, they also have spiritual problems. They often have a question how to have a normal spiritual experience without being under mind control and spiritual abuse. Many of them have a desire to continue their spiritual life and they seek the way how to do that in a new way.

Usually, psychologists (cult experts) say that former members of religious cults and abusive churches should go to consult a psychologist/cult expert. However, I think it is equally important for them to have a proper spiritual care and be consulted by a good pastor or priest. I even think that it will be good if a psychologist and a pastor can work in coordination.

Some psychologists neglect proper spiritual experience while they pay attention on mind control. Some theologians neglect mind control while they pay attention on proper spiritual experience. If psychologists and theologians can work in coordination, I think it would be a great benefit.