Cultic Studies Journal, Vol. 13, No. 1, 1996, page 70
scientific and its denials of antireligious bias, a religiously oriented group operating in a
dynamic religious economy.” This statement is, of course, largely nonsense. Although it is
true that a new professional leadership of ACM [sic] has emerged, Rehling, Kisser, Langone,
Rudin, and Rosedale are hardly zealots. And Shupe and Bromley scarcely mention ACM [sic]
followers --distraught and angry parents and disillusioned former cult members.
If Timothy Miller is sincere in his aspirations for fairness and objectivity, I suggest that in a
second edition (if there is one), for balance he include among contributors some sociologists
(e.g., Horowitz, Ofshe) and religious studies specialists (e.g., Enroth, LeBar, Raschke) who
have published critical analyses of certain alternative religions. A second recommendation:
in describing the qualifications of each contributor, indicate his or her connection to the
alternative religion under discussion. Miller and contributors should cite evidence that they
have read the recent publications of major cult critics. I am sure that AFF research
specialists would be glad to share current data on cult membership and on ACM [sic]
characteristics. Finally, I agree with the evaluation of my minister friend, but with the
caution that in spots America’s Alternative Religions is biased.
Arthur A. Dole, Ph.D., A.B.P.P.
Emeritus Professor, Psychology in Education
Graduate School of Education
University of Pennsylvania
Recovering from Churches That Abuse. Ronald Enroth. Zondervan, Grand
Rapids, MI, 1994, 166 pages.
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 Anew 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
scientific and its denials of antireligious bias, a religiously oriented group operating in a
dynamic religious economy.” This statement is, of course, largely nonsense. Although it is
true that a new professional leadership of ACM [sic] has emerged, Rehling, Kisser, Langone,
Rudin, and Rosedale are hardly zealots. And Shupe and Bromley scarcely mention ACM [sic]
followers --distraught and angry parents and disillusioned former cult members.
If Timothy Miller is sincere in his aspirations for fairness and objectivity, I suggest that in a
second edition (if there is one), for balance he include among contributors some sociologists
(e.g., Horowitz, Ofshe) and religious studies specialists (e.g., Enroth, LeBar, Raschke) who
have published critical analyses of certain alternative religions. A second recommendation:
in describing the qualifications of each contributor, indicate his or her connection to the
alternative religion under discussion. Miller and contributors should cite evidence that they
have read the recent publications of major cult critics. I am sure that AFF research
specialists would be glad to share current data on cult membership and on ACM [sic]
characteristics. Finally, I agree with the evaluation of my minister friend, but with the
caution that in spots America’s Alternative Religions is biased.
Arthur A. Dole, Ph.D., A.B.P.P.
Emeritus Professor, Psychology in Education
Graduate School of Education
University of Pennsylvania
Recovering from Churches That Abuse. Ronald Enroth. Zondervan, Grand
Rapids, MI, 1994, 166 pages.
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 Anew 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
