Cultic Studies Journal, Vol. 13, No. 1, 1996, page 71
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.
Frank MacHovec, Ph.D.
Associate Professor, Dept. of Behavioral Medicine
University of Virginia
Charlottesville, Virginia
Conversions: A Philosophic Memoir. A.L. Rosenthal. Temple University Press,
Philadelphia, PA, 1994, 278 pages.
This sparsely referenced, unindexed volume of 18 chapters in three parts is, as its title
specifies, the subjective account of the author‟s search for truth and meaning. Part 1
describes the “collision of values” the author experienced while a Fulbright scholar in Paris.
Part 2 explores her “ethnic cultural search” in the “Jewish historical vocation of seeking
justice and mercy immanently in the cultural and historical contexts of our real lives” (p.
263). This includes gender, role issues, and romantic love. Part 3 is an account of her
cultlike involvement with an African-American woman “who wanted to see culture and
history treated as unreal” (p. 264).
With respect to cults and cultlike involvement there is nothing in the book that has not been
said before and in greater detail, with references and more than one case. This book is one
person‟s search for identity and meaning and that is its major contribution. The author
traces Freud‟s theory of the unconscious to Schopenhauer, Darwin, Nietzsche, and von
Hartmann. The central theme of the book is philosophical search. “One has to live,” she
observes, where “two realms, empirical reality and transcendental ideality coincide.” The
“real question,” she writes, “is, can one accept one‟s historical existence? Jews must do so.
There is no other interesting thing for them to do or to be” (p. 264).
Chapters 12 through 18 (which make up Part 3) are most relevant to the psychological and
emotional changes involved in cult participation. These chapters describe her involvement
with a woman in an extremist Christian cult. Her account lacks detail and focuses mostly on
her own thoughts and feelings. No cult member other than the leader is described. There
are many other books with more detail on the cult process and restorative therapy.
In the epilogue the author asks the rhetorical question: “Did I find God?” Her answer: “Well,
yes. So far, yes. I have found the struggle and the finding to be one and the same. So,
yes.” This book is of value for its account of one person‟s search for truth and meaning.
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.
Frank MacHovec, Ph.D.
Associate Professor, Dept. of Behavioral Medicine
University of Virginia
Charlottesville, Virginia
Conversions: A Philosophic Memoir. A.L. Rosenthal. Temple University Press,
Philadelphia, PA, 1994, 278 pages.
This sparsely referenced, unindexed volume of 18 chapters in three parts is, as its title
specifies, the subjective account of the author‟s search for truth and meaning. Part 1
describes the “collision of values” the author experienced while a Fulbright scholar in Paris.
Part 2 explores her “ethnic cultural search” in the “Jewish historical vocation of seeking
justice and mercy immanently in the cultural and historical contexts of our real lives” (p.
263). This includes gender, role issues, and romantic love. Part 3 is an account of her
cultlike involvement with an African-American woman “who wanted to see culture and
history treated as unreal” (p. 264).
With respect to cults and cultlike involvement there is nothing in the book that has not been
said before and in greater detail, with references and more than one case. This book is one
person‟s search for identity and meaning and that is its major contribution. The author
traces Freud‟s theory of the unconscious to Schopenhauer, Darwin, Nietzsche, and von
Hartmann. The central theme of the book is philosophical search. “One has to live,” she
observes, where “two realms, empirical reality and transcendental ideality coincide.” The
“real question,” she writes, “is, can one accept one‟s historical existence? Jews must do so.
There is no other interesting thing for them to do or to be” (p. 264).
Chapters 12 through 18 (which make up Part 3) are most relevant to the psychological and
emotional changes involved in cult participation. These chapters describe her involvement
with a woman in an extremist Christian cult. Her account lacks detail and focuses mostly on
her own thoughts and feelings. No cult member other than the leader is described. There
are many other books with more detail on the cult process and restorative therapy.
In the epilogue the author asks the rhetorical question: “Did I find God?” Her answer: “Well,
yes. So far, yes. I have found the struggle and the finding to be one and the same. So,
yes.” This book is of value for its account of one person‟s search for truth and meaning.
