Recovering from Churches That Abuse
Ronald Enroth
Zondervan, Grand Rapids, MI,
1994, 166 pages.
Reviewed by
Frank MacHovec, Ph.D.
This is a short book, but the
material is concise, readable, useful, and well referenced. There is an
appendix of checklists of factors and forces in “abusive groups” and in
recovery from them. Six pages of footnotes further document and clarify the
book’s content. Enroth is a sociologist who has written other books on cults
and “new religions” and this book’s format and content attest to his
expertise. His writing style is clear and the development of the subject
logical and well documented. The material reflects a knowledge of the
subject and insight into the cognitive, affective, and spiritual factors
involved in spiritual abuse.
Enroth uses a case study
approach, of men and women who were victimized by abusive religions. He
allows them to “speak their own thoughts and tell their own stories” which
he then “put into narrative form.” His “primary purpose” was “to describe
the processes of recovery, obstacles encountered,” and “factors that inhibit
or retard recovery” (p. 10). Enroth describes spiritual abuse as “damaging
the central core of who we are,” which then “leaves us spiritually
discouraged and emotionally cut off from the healing love of God.” Enroth
feels that much spiritual abuse is not intentional but occurs because of
narcissistic leaders or those whose enthusiasm or faith renders them
insensitive to human needs. Spiritual abuse is more destructive when the
victim is in a need state (e.g., substance abuse, depression, desperately
seeking help). The abuse is intensified in legalistic, authoritarian, and
“spiritually elite” churches where rules are rigid and rigidly enforced and
independent thought is prohibited. Social stressors further exacerbate the
abused, such as where members are belittled or shunned if they drop out.
Other negative effects are reinforcement of depression, low self-concept,
rejection, failure, or futility.
Throughout the book Enroth
describes the recovery process for each abused person, and the methods used.
Among the methods is the four-step Wellspring method: learning to trust
again without codependency; process questionable teachings of the abusive
church (“twisted hermeneutics”); grieving for one’s self; future planning (Wellspring
Retreat and Rehabilitation Center in Albany, Ohio, specializes in
former cult member clients). Ebaugh’s four stages are also included:
questioning commitment; exploring and evaluating alternatives; deciding to
leave; creating the ex-role. In this way, the book is a helpful reference
for comparative postcult recovery.
Of value to researchers and
therapists is the author’s conclusion, after interviewing victims,
consulting with experts in the field, and reflecting on common factors, that
“the road to recovery is different for each person.” Equally important,
abusive religions appear to always erode self-confidence and self-esteem. Of
value to society and the future is Enroth’s observation that “battered
believers” can recover (p. 147), and he offers examples where abusing
religions have, of and by themselves, seen the error of their ways and
reformed themselves. Thus, there is hope for the individual, the sect, and
society.
This is a useful book and is
highly recommended. It contains real-life cases, their journeys to recovery,
a concise review of counseling methods, and examples of how several abusing
sects readjusted to healthier, more positive practices.
