Cultic Studies Journal, Vol. 5, No. 1 1988 Page 68
church before I came to.... and I would read the Bible, especially the verses on
church discipline and slander and they were just totally removed from me. It was
like, that happened then, but those sort of things don't happen today. I assumed
everyone in ...felt the same way, and because of that blind spot I had no reason
to think otherwise.
Psychological Reductionism and the Role of Repressive Communication
The elaborate and confining rules of information control, ―what to hear,‖ ―what to see,‖ ―what to
think,‖ ―what to say,‖ etc., are introduced to a fearful and anxious congregation concerned with
the preservation of its integrity and way of life. Margaret Singer points out that:
...combinations of social and psychological techniques are easier, more effective,
cheaper, than gun-at-the-head methods of coercion. Social and psychological
persuasion are also less likely to attract attention and thus are unlikely to mobilize
opposition early and easily from those being manipulated. Forcing citizens to speak
in organizationally controlled jargon would aid in the controlling of independent
thinking. (Singer, 1985)
Focused within the excommunication meetings are a plethora of ―mind-numbing‖ techniques that
are often able to block normal thought processes and rational thinking. These techniques are
carefully controlled by the elders. The congregation is barraged with confusing and often
contradicting statements, innuendos, accusations, and fear. The method of delivery is inherently
unpredictable, as one elder will talk for fifteen or twenty minutes, only to be immediately replaced
by another elder who will, in some instances, say seemingly incoherent messages and, in a few
cases, actually contradict what was just said minutes earlier. This alternating communication
scheme may be essential for creating the confusion, fear, and sensory bombardment necessary
for the eventual indoctrination of the foundational norms of the group. Further study of this
possibility is necessary.
In addition to the volley of dialogue from the elders, statements of confirmation, affirmation, or
denunciation are offered from the congregation itself. These informational punctuations are
mainly given by the men who were involved in the one or two small, private secret meetings with
the elders when the initial defining process and inquisition were taking place. This fact, however,
is usually unknown to the congregation. The effects of this apparent on-the-spot agreement by so
many up-and-coming leaders creates an almost irresistible environment of seeming unanimity
and vocal support. This atmosphere also appears essential to the eventual group
renunciation/denunciation process against the target and the eliciting/suppressing process of the
new norm commitment.
The elders continually remind the congregation about natural emotions that are occurring at this
time: ―We know it‘s hard,‖ ―We know it‘s very difficult,‖ ―We know you're frightened and
confused,‖ ―We know you're devastated.‖ By this acknowledgment, the congregation seems
melded together into a wounded corporate self that is reeling from a near mortal wound. This
state is nurtured until the end of the meeting when the expulsion of the target occurs. At this
juncture, the elders focus all the hurt and anger and confusion that has been corporately felt
throughout the entire meeting onto the target or targets. Then the elders demand an immediate
reversal of emotion. The members are NOW exhorted to ―rejoice in doing what is good.‖ They are
told to ―love what they are doing.‖ They are told to ―be thankful‖ for this ―occurrence.‖
[Elders] Saints, I just want you all to rejoice in doing what is right. To rejoice in
God's word. To rejoice in being obedient to what God has said. That's our
responsibility, and yes, it‘s hard, it is difficult to rejoice in doing what is right.
In this area [of excommunication] I know as far as the emotional relationship the
elders are probably closer to [the target] than anybody. And it's been hard, ifs been
hard but we need to rejoice in the Lord and rejoice in doing what is right, according
church before I came to.... and I would read the Bible, especially the verses on
church discipline and slander and they were just totally removed from me. It was
like, that happened then, but those sort of things don't happen today. I assumed
everyone in ...felt the same way, and because of that blind spot I had no reason
to think otherwise.
Psychological Reductionism and the Role of Repressive Communication
The elaborate and confining rules of information control, ―what to hear,‖ ―what to see,‖ ―what to
think,‖ ―what to say,‖ etc., are introduced to a fearful and anxious congregation concerned with
the preservation of its integrity and way of life. Margaret Singer points out that:
...combinations of social and psychological techniques are easier, more effective,
cheaper, than gun-at-the-head methods of coercion. Social and psychological
persuasion are also less likely to attract attention and thus are unlikely to mobilize
opposition early and easily from those being manipulated. Forcing citizens to speak
in organizationally controlled jargon would aid in the controlling of independent
thinking. (Singer, 1985)
Focused within the excommunication meetings are a plethora of ―mind-numbing‖ techniques that
are often able to block normal thought processes and rational thinking. These techniques are
carefully controlled by the elders. The congregation is barraged with confusing and often
contradicting statements, innuendos, accusations, and fear. The method of delivery is inherently
unpredictable, as one elder will talk for fifteen or twenty minutes, only to be immediately replaced
by another elder who will, in some instances, say seemingly incoherent messages and, in a few
cases, actually contradict what was just said minutes earlier. This alternating communication
scheme may be essential for creating the confusion, fear, and sensory bombardment necessary
for the eventual indoctrination of the foundational norms of the group. Further study of this
possibility is necessary.
In addition to the volley of dialogue from the elders, statements of confirmation, affirmation, or
denunciation are offered from the congregation itself. These informational punctuations are
mainly given by the men who were involved in the one or two small, private secret meetings with
the elders when the initial defining process and inquisition were taking place. This fact, however,
is usually unknown to the congregation. The effects of this apparent on-the-spot agreement by so
many up-and-coming leaders creates an almost irresistible environment of seeming unanimity
and vocal support. This atmosphere also appears essential to the eventual group
renunciation/denunciation process against the target and the eliciting/suppressing process of the
new norm commitment.
The elders continually remind the congregation about natural emotions that are occurring at this
time: ―We know it‘s hard,‖ ―We know it‘s very difficult,‖ ―We know you're frightened and
confused,‖ ―We know you're devastated.‖ By this acknowledgment, the congregation seems
melded together into a wounded corporate self that is reeling from a near mortal wound. This
state is nurtured until the end of the meeting when the expulsion of the target occurs. At this
juncture, the elders focus all the hurt and anger and confusion that has been corporately felt
throughout the entire meeting onto the target or targets. Then the elders demand an immediate
reversal of emotion. The members are NOW exhorted to ―rejoice in doing what is good.‖ They are
told to ―love what they are doing.‖ They are told to ―be thankful‖ for this ―occurrence.‖
[Elders] Saints, I just want you all to rejoice in doing what is right. To rejoice in
God's word. To rejoice in being obedient to what God has said. That's our
responsibility, and yes, it‘s hard, it is difficult to rejoice in doing what is right.
In this area [of excommunication] I know as far as the emotional relationship the
elders are probably closer to [the target] than anybody. And it's been hard, ifs been
hard but we need to rejoice in the Lord and rejoice in doing what is right, according
