International Journal of Cultic Studies ■ Vol. 8, 2017 75
attention to the importance of egalitarian
relationships and the importance and role of
forgiveness without at the same time denying
abuse. She affirms the inseparability of
emotional and spiritual health, and she considers
the role of healthy decentralized relational
leadership models.
One full chapter focuses specifically on how the
Bible speaks into this topic. The author
identifies four particular factors as relevant to
the topic: She examines legalism, a faulty
hermeneutic, the role of leadership, and the
place of spiritual and emotional injury, all in
Scripture. She places a primary emphasis on the
place of authority as identified in both the Old
and New Testament and suggests a suitable
leadership model. She also examines the results
of the research and explores and discusses its
implications.
Orlowski identifies the most effective means of
recovery from religious or spiritual abuse. The
five most identified sources, in the order of their
effectiveness, are (1) having a significant
nonjudgmental confidant and support from
friends and family (2) reading relevant books
(3) examining various Scripture passages (4)
gaining insights derived from relevant blogs
and (5) receiving support from small, focused
support groups. She also identifies prayer,
journaling, and music as being significant in the
healing process. She notes that the rarity of
finding relevant small support groups was rather
significant. She offers the antidote of sound
theology and the importance of healthy
relationships as most important to finding
authentic healing. Finally, she suggests further
research projects and topics of interest.
I found this text theologically and academically
refreshing and on most levels well-informed.
The book involved a great deal of time, energy,
and carefully reasoned arguments on the part of
the author. Although the text was clearly an
academic effort, it provides the average reader
with many insights and thoughtful suggestions.
It offers helpful contributions to a broader
audience than to the clergy to which it was
originally intended.
I applaud the author’s efforts in confronting this
form of abuse. One additional chapter might
have significantly added to its gravitas. This
chapter would have included considerations
provided from both family systems and
attachment theories as seen through the grid of a
Trinitarian Christian worldview. This addition
would have helped round out a more holistic
conceptualized picture of how people are abused
and how they might best understand and
experience recovery. That said, I gladly
recommend this book to those with interest on
the topic of spiritual abuse and recovery.
attention to the importance of egalitarian
relationships and the importance and role of
forgiveness without at the same time denying
abuse. She affirms the inseparability of
emotional and spiritual health, and she considers
the role of healthy decentralized relational
leadership models.
One full chapter focuses specifically on how the
Bible speaks into this topic. The author
identifies four particular factors as relevant to
the topic: She examines legalism, a faulty
hermeneutic, the role of leadership, and the
place of spiritual and emotional injury, all in
Scripture. She places a primary emphasis on the
place of authority as identified in both the Old
and New Testament and suggests a suitable
leadership model. She also examines the results
of the research and explores and discusses its
implications.
Orlowski identifies the most effective means of
recovery from religious or spiritual abuse. The
five most identified sources, in the order of their
effectiveness, are (1) having a significant
nonjudgmental confidant and support from
friends and family (2) reading relevant books
(3) examining various Scripture passages (4)
gaining insights derived from relevant blogs
and (5) receiving support from small, focused
support groups. She also identifies prayer,
journaling, and music as being significant in the
healing process. She notes that the rarity of
finding relevant small support groups was rather
significant. She offers the antidote of sound
theology and the importance of healthy
relationships as most important to finding
authentic healing. Finally, she suggests further
research projects and topics of interest.
I found this text theologically and academically
refreshing and on most levels well-informed.
The book involved a great deal of time, energy,
and carefully reasoned arguments on the part of
the author. Although the text was clearly an
academic effort, it provides the average reader
with many insights and thoughtful suggestions.
It offers helpful contributions to a broader
audience than to the clergy to which it was
originally intended.
I applaud the author’s efforts in confronting this
form of abuse. One additional chapter might
have significantly added to its gravitas. This
chapter would have included considerations
provided from both family systems and
attachment theories as seen through the grid of a
Trinitarian Christian worldview. This addition
would have helped round out a more holistic
conceptualized picture of how people are abused
and how they might best understand and
experience recovery. That said, I gladly
recommend this book to those with interest on
the topic of spiritual abuse and recovery.
