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Religious abuse
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Abuse administered under the guise of religion
Religious abuse is abuse administered under the guise of religion,
including harassment or humiliation, which may result in psychological
trauma. Religious abuse may also include misuse of religion for
selfish, secular, or ideological ends such as the abuse of a clerical
position.^[1]
[ ]
Contents
* 1 Psychological abuse
* 2 Against children
* 3 Physical abuse
* 4 Survivors
* 5 Religious violence
+ 5.1 Human sacrifice
+ 5.2 Initiation rites
+ 5.3 Modern practices
+ 5.4 Witch-hunts
+ 5.5 Psychohistorical explanation
* 6 Spiritual abuse
+ 6.1 Background
+ 6.2 Characteristics
+ 6.3 Research and examples
* 7 See also
* 8 References
* 9 Cited sources
* 10 Further reading
Psychological abuse[edit]
One specific meaning of the term religious abuse refers to
psychological manipulation and harm inflicted on a person by using the
teachings of their religion. This is perpetrated by members of the same
or similar faith and includes the use of a position of authority within
the religion.^[2] It is most often directed at children and emotionally
vulnerable adults, and motivations behind such abuse vary, but can be
either well-intentioned or malicious.^[1]
Even well-intentioned religious abuse can have long-term psychological
consequences, such as the victim developing phobias or long-term
depression. They may have a sense of shame that persists even after
they leave the religion. A person can also be manipulated into avoiding
a beneficial action (such as a medical treatment) or to engage in a
harmful behavior.^[1]
In his book Religious Abuse, pastor Keith Wright describes an example
of such abuse. When he was a child, his Christian Scientist mother
became very ill and eventually was convinced to seek medical treatment
at an inpatient facility. Members of her church went to the treatment
center to convince her to trust prayer rather than treatment, and to
leave. She died shortly thereafter. While the church members may not
have had any malicious intent, their use of their religion's teachings
to manipulate Wright's mother ultimately resulted in her death.^[1]
A more recent study among 200 university students has shown that 12.5%
of students reported being victimized by at least one form of
Religious/Ritual Abuse (RA). The study which was published in the
Journal of Interpersonal Violence, showed that religious/ritual abuse
may result in mental health issues such as dissociative disorders.^[3]
Against children[edit]
Religiously-based psychological abuse of children can involve using
teachings to subjugate children through fear, or indoctrinating the
child in the beliefs of their particular religion whilst suppressing
other perspectives. Psychologist Jill Mytton describes this as crushing
the child's chance to form a personal morality and belief system; it
makes them utterly reliant on their religion and/or parents, and they
never learn to reflect critically on information they receive.
Similarly, the use of fear and a judgmental environment (such as the
concept of Hell) to control the child can be traumatic.^[4]
Physical abuse[edit]
Physical abuse in a religious context can take the form of beatings,
illegal confinement, neglect, near drowning or even murder in the
belief that the child is possessed by evil spirits, practicing sorcery
or witchcraft, or has committed some kind of sin that warrants
punishment. Such extreme cases are, though, rare.
In 2012, the United Kingdom's Department for Children, Schools and
Families instituted a new action plan to investigate the issue of
faith-based abuse after several high-profile murders, such as that
Kristy Bamu.^[5] Over a term of 10 years, Scotland Yard conducted 83
investigations into allegations of abuse with faith-based elements and
feared there were even more that were unreported.^[6]
Survivors[edit]
Survivors of religious abuse can develop symptoms of post traumatic
stress disorder (PTSD) in response to their religiously abusive
experiences.^[7] Dr. Marlene Winell, a psychologist and former
fundamentalist, coined the term "Religious Trauma Syndrome" (RTS) in a
2011 article she wrote for the British Association for Cognitive and
Behavioural Psychotherapies.^[8] Winell describes RTS as "the condition
experienced by people who are struggling with leaving an authoritarian,
dogmatic religion and coping with the damage of indoctrination".^[8]
In the article, Winell identifies four categories of dysfunction:
cognitive, affective, functional, and social/cultural.^[8]
* Cognitive: Confusion, difficulty with decision-making and critical
thinking, dissociation, identity confusion
* Affective: Anxiety, panic attacks, depression, suicidal ideation,
anger, grief, guilt, loneliness, lack of meaning
* Functional: Sleep and eating disorders, nightmares, sexual
dysfunction, substance abuse, somatization
* Social/cultural: Rupture of family and social network, employment
issues, financial stress, problems acculturating into society,
interpersonal dysfunction
It is important to note that these symptoms can occur for people who
have simply participated in dogmatic expressions of religion such as
fundamentalism. It is easy to validate traumatic responses to religious
abuse in more extreme cases such as authoritarian cult membership,
clergy sexual abuse, or mind control tactics used to extremes like the
mass suicide at Jonestown. However, individuals can experience chronic
religious abuse in the subtle mind-control mechanics of fundamentalism
that leads to trauma.^[9] ^[10] While many extreme traumatic
experiences associated with religion can cause simple PTSD, scholars
are now arguing that chronic abuse through mind control tactics used in
fundamentalist settings, whether intentional or not, can induce C-PTSD
or developmental trauma.^[11]^[12]
Exposure therapy or staying in religiously abusive settings may not be
conducive to healing for survivors of religious abuse.^[13] Healing can
come through support groups, therapy, and psychoeducation.^[14]
Survivors have many opportunities to recover and live vibrant lives
after they leave religiously abusive settings.
Religious violence[edit]
Main article: Religious violence
Religious violence and extremism (also called communal violence^[15])
is a term that covers all phenomena where religion is either the
subject or object of violent behavior.^[16]
Human sacrifice[edit]
Main articles: Human sacrifice, Child sacrifice, and Child sacrifice in
pre-Columbian cultures
Human sacrifice (sometimes called ritual murder), has been practiced on
a number of different occasions and in many different cultures. The
various rationales behind human sacrifice are the same that motivate
religious sacrifice in general. Human sacrifice is typically intended
to bring good fortune and to pacify the gods. Fertility was another
common theme in ancient religious sacrifices.
Human sacrifice may be a ritual practiced in a stable society, and may
even be conducive to enhance societal unity (see: Sociology of
religion), both by creating a bond unifying the sacrificing community,
and in combining human sacrifice and capital punishment, by removing
individuals that have a negative effect on societal stability
(criminals, religious heretics, foreign slaves or prisoners of war).
However, outside of civil religion, human sacrifice may also result in
outbursts of blood frenzy and mass killings that destabilize society.
Archaeology has uncovered physical evidence of child sacrifice at
several locations.^[17] Some of the best attested examples are the
diverse rites which were part of the religious practices in Mesoamerica
and the Inca Empire.^[18]^[19]^[20] Psychologists Alice Miller and
Robert Godwin, psychohistorian Lloyd deMause and other advocates of
children's rights have written about pre-Columbian sacrifice within the
framework of child abuse.^[21]^[22]^[23]
Plutarch (c.46-120 AD) mentions the Carthaginian's ritual burning of
small children, as do Tertullian, Orosius, Diodorus Siculus and Philo.
Livy and Polybius do not. The Hebrew Bible also mentions what appears
to be child sacrifice practised at a place called the Tophet (roasting
place) by the Canaanites, and by some Israelites.^[24]
Children were thrown to the sharks in ancient Hawaii.^[25]
Sacrificial victims were often infants. "The slaughtering of newborn
babies may be considered a common event in many cultures" including the
Eskimo, the Polynesians, the Ancient Egyptians, the Chinese, the
Scandinavians, and various indigenous peoples of Africa, the Americas
and Australia.^[26]
Initiation rites[edit]
Main article: Initiation rite
Artificial deformation of the skull predates written history and dates
back as far as 45,000 BCE, as evidenced by two Neanderthal skulls found
in Shanidar Cave.^[27] It was usually started just after birth and
continued until the desired shape was achieved. It may have played a
key role in Egyptian and Mayan societies.^[28]
In China some boys were castrated, with both the penis and scrotum
cut.^[29] Other ritual actions have been described by anthropologists.
Geza Roheim wrote about initiation rituals performed by Australian
natives in which adolescent initiates were forced to drink blood.^[30]
Ritual rape of young virgins have been part of shamanistic
practices.^[31]
Modern practices[edit]
In some tribes rituals of Papua New Guinea, an elder "picks out a sharp
stick of cane and sticks it deep inside a boy's nostrils until he
bleeds profusely into the stream of a pool, an act greeted by loud war
cries."^[32] Afterwards, when boys are initiated into puberty and
manhood, they are expected to perform fellatio on the elders. "Not all
initiates will participate in this ceremonial homosexual activity but,
about five days later, several will have to perform fellatio several
times."^[32]
Ritual murders are committed in Brazil,^[33] the USA,^[34] and
Singapore (See Toa Payoh ritual murders).
See also List of satanic ritual abuse allegations
Witch-hunts[edit]
Further information: Witch-hunt
Further information: Witchcraft accusations against children in Africa
To this day, witch hunts, trials and accusations are still a real
danger in some parts of the world. Trials result in violence against
men, women and children, including murder.^[35] In The Gambia, about
1,000 people accused of being witches were locked in government
detention centers in March 2009, being beaten, forced to drink an
unknown hallucinogenic potion, and confess to witchcraft, according to
Amnesty International.^[36]^[37] In Tanzania thousands of elderly
Tanzanian women have been strangled, knifed to death and burned alive
over the last two decades after being denounced as witches.^[38]
Ritualistic abuse may also involve children accused of, and punished
for, being purported witches in some Central African areas. A child may
be blamed for the illness of a relative, for example.^[39] Other
examples include Ghana, where alleged witches were banished to refugee
camps,^[40] and the beating and isolation of children accused of being
witches in Angola.^[41]^[42]^[43]
Psychohistorical explanation[edit]
Main article: Psychohistorical views on infanticide
A small number of academics subscribe to the theory of psychohistory
and attribute the abusive rituals to the psychopathological projection
of the perpetrators, especially the parents.^[21]^[22]
This psychohistorical model claims that practices of tribal societies
sometimes included incest and the sacrifice, mutilation, rape and
torture of children, and that such activities were culturally
acceptable.^[44]^[45]
Spiritual abuse[edit]
Spiritual abuse includes:
* Psychological abuse and emotional abuse
* Physical abuse including physical injury (e.g., tatbir) and
deprivation of sustenance.
* Sexual abuse
* Any act by deeds or words that shame or diminish the dignity of a
person.
* Intimidation and the requirement to submit to a spiritual authority
without any right to dissent.
* Unreasonable control of a person's basic right to exercise freewill
in spiritual or natural matters.
* False accusations and repeated criticism by labeling a person as,
for example, disobedient, rebellious, lacking faith, demonized,
apostate, an enemy of the church or of a deity.
* Isolationism, separation, disenfranchisement or estrangement from
family and friends outside the group due to cult-religious or
spiritual or indigenous beliefs.
* Esotericism, hidden agendas and requirements revealed to members
only as they successfully advance through various stages of a
faith.^[46]
* Enforced practice of spiritualism, mysticism, or other ideologies
peculiar to members of that religion.^[46]
* Financial exploitation or enslavement of adherents.^[46]
Background[edit]
The term spiritual abuse was purportedly coined in the late twentieth
century to refer to alleged abuse of authority by church leaders,^[47]
albeit some scholars and historians would dispute that claim, citing
prior literary appearances of the term in literature on religion and
psychology. Lambert defines spiritual abuse as "a type of psychological
predomination that could be rightly termed--religious
enslavement".^[48] He further identifies "religious enslavement" as
being a product of what is termed in the Bible "witchcraft" or
"sorcery".^[49]
Characteristics[edit]
Ronald Enroth in Churches That Abuse identifies five
categories:^[citation needed]
1. Authority and power: abuse arises when leaders of a group arrogate
to themselves power and authority that lacks the dynamics of open
accountability and the capacity to question or challenge decisions
made by leaders. The shift entails moving from general respect for
an office bearer to one where members loyally submit without any
right to dissent.
2. Manipulation and control: abusive groups are characterized by
social dynamics where fear, guilt or threats are routinely used to
produce unquestioning obedience, group conformity or stringent
tests of loyalty. The leader-disciple relationship may become one
in which the leader's decisions control and usurp the disciple's
right or capacity to make choices.
3. Elitism and persecution: abusive groups depict themselves as unique
and have a strong organizational tendency to be separate from other
bodies and institutions. The social dynamism of the group involves
being independent or separate, with diminishing possibilities for
internal correction or reflection, whilst outside criticism.
4. Life-style and experience: abusive groups foster rigidity in
behavior and belief that requires conformity to the group's ideals.
5. Dissent and discipline: abusive groups tend to suppress any kind of
internal challenge to decisions made by leaders.
Agnes and John Lawless argue in The Drift into Deception that there are
eight characteristics of spiritual abuse, and some of these clearly
overlap with Enroth's criteria. They list the eight marks of spiritual
abuse as comprising:^[citation needed]
1. Charisma and pride
2. Anger and intimidation
3. Greed and fraud
4. Immorality
5. Enslaving authoritarian structure
6. Exclusivity
7. Demanding loyalty and honor
8. New revelation
The author of Charismatic Captivation^[50] in a post on the book's
website delineates "33 Signs of Spiritual Abuse",^[51] including:
1. Apotheosis or de facto deification of the leadership.
2. Absolute authority of the leadership.
3. Pervasive abuse and misuse of authority in personal dealings with
members to coerce submission.
4. Paranoia, inordinate egotism or narcissism, and insecurity by the
leaders.
5. Abuse and inordinate incidence of "church discipline" particularly
in matters not expressly considered to be church discipline issues.
6. Inordinate attention to maintaining the public image of the
ministry and lambasting of all "critics".
7. Constant indoctrination with a "group" or "family" mentality that
impels members to exalt the corporate "life" and goals of the
church-group over their personal goals, callings, objectives or
relationships.
8. Members are psychologically traumatized, terrorized and
indoctrinated with numerous fears aimed at creating an
over-dependence or codependence on their leaders and the corporate
group.
9. Members may be required to obtain the approval (or witness) of
their leader(s) for decisions regarding personal matters.
10. Frequent preaching from the pulpit discouraging leaving the
religion or disobeying the leaderships' dictates.
11. Members departing without the blessing of the leadership do so
under a cloud of suspicion, shame, or slander.
12. Departing members often suffer from psychological problems and
display the symptoms associated with post-traumatic stress disorder
(PTSD).
Research and examples[edit]
Flavil Yeakley's team of researchers conducted field-tests with members
of the Boston Church of Christ using the Myers-Briggs Type Indicator.
In The Discipling Dilemma Yeakley reports that the members tested
"showed a high level of change in psychological type scores", with a
"clear pattern of convergence in a single type".^[52] The same tests
were conducted on five mainline denominations and with six groups that
are popularly labeled as cults or manipulative sects. Yeakley's test
results showed that the pattern in the Boston Church "was not found
among other churches of Christ or among members of five mainline
denominations, but that it was found in studies of six manipulative
sects."^[52] The research did not show that the Boston Church was
"attracting people with a psychological need for high levels of
control", but Yeakley concluded that "they are producing conformity in
psychological type" which he deemed to be "unnatural, unhealthy and
dangerous."^[53]
This was not a longitudinal study and relied on asking participants to
answer the survey three times; once as they imagined they might answer
five years prior, once as their present selves and once as they
imagined they might answer after five years of influence in the sect.
The author insists that despite this, "any significant changes in the
pattern of these perceptions would indicate some kind of group
pressure. A high degree of change and a convergence in a single type
would be convincing proof that the Boston Church of Christ has some
kind of group dynamic operating that tends to produce conformity to the
group norm." However it could instead indicate a desire on the part of
the respondents to change in the direction indicated. To determine
actual changes in MBTI results would require a longitudinal study,
since the methodology here was inherently suggestive of its conclusion.
This is also amply borne out in its instructions: "The instructions
stated clearly that no one was telling them that their answers ought to
change. The instructions said that the purpose of the study was simply
to find out if there were any changes and, if so, what those changes
might indicate."^[54]
See also[edit]
* Catholic Church sexual abuse cases
* Christina Kruesi
* Exorcism
* Forced conversion
* Godly Response to Abuse in the Christian Environment
* Infanticide
* List of satanic ritual abuse allegations
* Religious persecution
* Religious trauma syndrome
* Scientology controversies
* Shunning
* Social abuse
* The Dark Pictures Anthology: Little Hope
* Theological veto
References[edit]
1. ^ ^a ^b ^c ^d Wright, Keith T. (2001). Religious Abuse: A Pastor
Explores the Many Ways Religion Can Hurt As Well As Heal. Kelowna,
B.C: Northstone Publishing. ISBN 1-896836-47-X.
2. ^ "What Religious Abuse Is About". spiritwatch.org.
3. ^ Nobakht, Habib Niyaraq; Dale (2018). "The importance of
religious/ritual abuse as a traumatic predictor of dissociation".
Journal of Interpersonal Violence. 33 (23): 3575-3588.
doi:10.1080/19349637.2018.1439796. PMID 29294860. S2CID 148866046.
4. ^ "YouTube - Jill Mytton Interview - Richard Dawkins". YouTube.
Archived from the original on 2021-12-21. Retrieved May 26, 2009.
5. ^ "Couple guilty of horrific witchcraft murder". Independent.co.uk.
1 March 2012. Retrieved 25 January 2017.
6. ^ "Witchcraft-based child abuse: Action plan launched". BBC News.
2012-08-14. Retrieved 15 August 2012.
7. ^ Tarico, Valerie. "Religious Trauma Syndrome: How Some Organized
Religion Leads to Mental Health Problems". Truthout. Retrieved
2020-05-21.
8. ^ ^a ^b ^c "Religious Trauma Syndrome: It's Time to Recognize it".
www.babcp.com. Retrieved 2020-05-21.
9. ^ Hartz, Gary W.; Everett, Henry C. (1989). "Fundamentalist
Religion and Its Effect on Mental Health". Journal of Religion and
Health. 28 (3): 207-217. doi:10.1007/BF00987752. ISSN 0022-4197.
JSTOR 27506023. PMID 24276911. S2CID 1095871.
10. ^ "Religious Trauma Syndrome: Trauma from Religion". www.babcp.com.
Retrieved 2020-05-21.
11. ^ "Religious Trauma Syndrome: Trauma from Leaving Religion".
www.babcp.com. Retrieved 2020-05-21.
12. ^ "Psychological Harms of Bible-Believing Christianity". ieet.org.
Retrieved 2020-05-21.
13. ^ Panchuk, Michelle (July 3, 2018). "The Shattered Spiritual Self:
A Philosophical Exploration of Religious Trauma". Res Philosophica.
95 (3): 505-530. doi:10.11612/resphil.1684 - via Philosophy
Documentation Center.
14. ^ Bevan-Lee, Donna (2018-11-11). "Religious Trauma in Childhood".
Donna J. Bevan-Lee, Ph.D. MSW. Retrieved 2020-05-21.
15. ^ Horowitz, D.L. (2000) The Deadly Ethnic Riot. University of
California Press, Berkeley and Los Angeles, CA
16. ^ Wellman, James; Tokuno, Kyoko (2004). "Is Religious Violence
Inevitable?". Journal for the Scientific Study of Religion. 43 (3):
291. doi:10.1111/j.1468-5906.2004.00234.x.
17. ^ Milner, Larry S. (2000). Hardness of Heart / Hardness of Life:
The Stain of Human Infanticide. University Press of America.
18. ^ Reinhard, Johan; Maria Stenzel (November 1999). "A 6,700 metros
ninos incas sacrificados quedaron congelados en el tiempo".
National Geographic: 36-55.
19. ^ "Watch video online". Retrieved 25 January 2017.
20. ^ de Sahagun, Bernardino (1950-1982). Florentine Codex: History of
the Things of New Spain, 12 books and 2 introductory volumes. Utah:
University of Utah Press, translated and edited by Arthur J.O.
Anderson and Charles Dibble.
21. ^ ^a ^b deMause, Lloyd (2002). The Emotional Life of Nations. NY,
London: Karnak.
22. ^ ^a ^b Godwin, Robert W. (2004). One cosmos under God. Minnesota:
Paragon House.
23. ^ Miller, Alice (1991). Breaking down the walls of silence. NY:
Dutton/Penguin Books. p. 91.
24. ^ Brown, Shelby (1991). Late Carthaginian Child Sacrifice and
Sacrificial Monuments in their Mediterranean Context. Sheffield:
Sheffield Academic Press.
25. ^ Davies, Nigel (1981). Human Sacrifice in History and Today. NY:
William Morrow & Co. p. 192. ISBN 0880292113.
26. ^ Grotstein, James S. (2000). Who is the dreamer who dreams the
dream?. NJ: The Analytic Press, Relational Perspectives Book Series
Volume 19 edition. pp. 247, 242. ISBN 0881633054.
27. ^ Trinkaus, Erik (April 1982). "Artificial Cranial Deformation in
the Shanidar 1 and 5 Neandertals". Current Anthropology. 23 (2):
198-199. doi:10.1086/202808. JSTOR 2742361. S2CID 144182791.
28. ^ Rousselle, Aline (1983). Porneia: On Desire and the Body in
Antiquity. Oxford: Basil Blackwell. p. 54. ISBN 1610975820.
29. ^ Tompkins, Peter (1963). The Eunuch and the Virgin: A Study of
Curious Customs. NY: Bramhall House. p. 12.
30. ^ Roheim, Geza (1950). Psychoanalysis and Anthropology. NY:
International Universities Press. p. 76.
31. ^ Drury, Nevill (1989). The Elements of Shamanism. Longmead:
Element. p. 20. ISBN 1852300698.
32. ^ ^a ^b Herdt, Gilbert (2005). The Sambia: Ritual, Sexuality, and
Change in Papua New Guinea (Case Studies in Cultural Anthropology).
Longmead: Wadsworth Publishing; 2 edition. p. 85.
33. ^ Lewan, Todd (26 October 1992) Satanic Cult Killings Spread Fear
in Southern Brazil, The Associated Press
34. ^ Hamilton, Matt (2013-07-18). "Man given 25 years in mother's
'satanic' killing". Los Angeles Times. ISSN 0458-3035. Retrieved
2015-11-21.
35. ^ Kelly, Kim (2017-07-05). "Are witches the ultimate feminists?".
The Guardian. ISSN 0261-3077. Retrieved 2017-12-05.
36. ^ "The Gambia: Hundreds accused of "witchcraft" and poisoned in
government campaign". www.amnesty.org. 18 March 2009. Retrieved
2017-12-05.
37. ^ Rice, Xan (2009-03-19). "Gambian state kidnaps 1,000 villagers in
mass purge of 'witchcraft'". The Guardian. ISSN 0261-3077.
Retrieved 2017-12-05.
38. ^ "Despite murderous attacks, Tanzania's 'witches' fight for land".
Reuters. 21 March 2017. Retrieved 2017-12-05.
39. ^ "Vejan en Africa a 'ninos brujos'" (Press release). Reforma. 19
November 2007.
40. ^ Didymus, Johnthomas (17 October 2011). "Ghana to send 'witches'
banished to refugee camps back home". Digital Journal. Retrieved 25
January 2017.
41. ^ ""Witchcraft" an excuse for child abuse". Irin News. 12 December
2006. Retrieved 25 January 2017.
42. ^ Salopek, Paul (March 28, 2004). "Children in Angola tortured as
witches". Chicago Tribune.
43. ^ "Angola witchcraft's child victims". BBC. 2005-07-13. Retrieved
2017-12-05.
44. ^ deMause, Lloyd (January 1982). Foundations of Psychohistory.
Creative Roots Publishing. pp. 132-146. ISBN 0-940508-01-X.
45. ^ Rascovsky, A. (1995). Filicide: The Murder, Humiliation,
Mutilation, Denigration and Abandonment of Children by Parents. NJ:
Aronson. p. 107.
46. ^ ^a ^b ^c Lambert, p. 5
47. ^ VanVonderen, Jeff: "Spiritual abuse occurs when someone in a
position of spiritual authority, the purpose of which is to 'come
underneath' and serve, build, equip and make a deity's or a god's
people MORE free, misuses that authority placing themselves over a
god's people to control, coerce or manipulate them for seemingly
godly purposes which are really their own." [1]
48. ^ Lambert, p. 253.
49. ^ 2 Chronicles 33:6; Galatians 5:20; Revelation 18:23; et al.
50. ^ Lambert
51. ^ "The Signs of Spiritual Abuse". 15 November 2008. Retrieved 25
January 2017.
52. ^ ^a ^b Yeakley, p. 39
53. ^ Yeakley, pp. 44, 46-47
54. ^ Yeakley, pp. 30-31.
Cited sources[edit]
*
Lambert, Steven (1996). Charismatic Captivation, Authoritarian Abuse &
Psychological Enslavement in Neo-Pentecostal Churches. Real Truth
Publications.
Pasquale, T. (2015). Sacred Wounds: A Path to Healing from Spiritual
Trauma. Chalice Press.
Yeakley, Flavil (1988). The Discipling Dilemma (2nd ed.). Nashville:
Gospel Advocate Company. ISBN 0-89225-311-8.
Further reading[edit]
* Massi, Jeri, The Lambs Workbook: Recovering from Church Abuse,
Clergy Abuse, Spiritual Abuse, and the Legalism of Christian
Fundamentalism (2008)
* O'Brien, Rosaleen Church Abuse, Drugs and E.C.T. (2009)
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