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In his concluding remarks chapter, Davies notes that one of the themes missing from the
book is conformity – ―the tendency of the witness to conform to the majority even when
these are at variance with the person‘s own initial perceptions. Readers of this journal are,
perhaps, more acquainted than most with the powerful factors that influence people to deny
their own perceptions in favor of the viewpoints of others under particular conditions.
While these and other studies in the book do not lay to rest all the questions regarding
children‘s testimony, they do identify issues that need to be considered when questioning
children. I believe the book is not only a good reference for professionals involved in
forensic work but also for clinicians working with children as the book helps to illuminate
issues of valid memory recall and reporting.
Doni Whitsett, Ph.D., LCSW
Adjunct Associate Professor
USC School of Social Work, Los Angeles, CA
Private Practice, Encino, CA
Jesus Doesn’t Live Here Anymore: From Fundamentalist to Freedom Writer.
Skip Porteus. Buffalo, NY: Prometheus, 1991, paperback, 313 pages.
To most Americans, cults are extremist groups having little in common with legitimate
religion, while Christian fundamentalist organizations are an authentic and accepted branch
of mainstream religion. I believe that, on the spectrum between cultic and noncultic, much
of fundamentalism falls within a few shades of cultism. (In this review when I use the term
"fundamentalism" I refer to its more extreme forms.)
Both cultists and fundamentalists practice varying degrees of coercive influence. They
utilize deception and phobia indoctrination and teach the polarization of good and evil and
the dehumanization of outsiders. When carrying out their human agenda for growth and
power, the end typically justifies the means. The primary difference between levels of
extremism rests in the degree to which the leadership achieves direct control over their
followers. Therein also lies the relative potential for harm to members and the society at
large. Cult leaders, fed by their power, exhibit a level of hubris that, when bolstered by a
paranoid or narcissistic delusional mindset, can result in extreme danger to members and
society alike.
The threat of harm posed by fundamentalist churches in this country has been somewhat
more contained. Yet other problems exist. Many individuals who are inculcated with
fundamentalism are harmed by the attack on their individual rights to believe, think, and
act independently. In addition, over the past two decades there has been a disturbing
growth of Christian Reconstructionism  a philosophy that has served as the foundation for
a movement of Christian fundamentalists, whose goal is to reconstruct American society
according to the Bible. Leaders of this movement support the aim of subverting the
American political system and stealthily converting its government into a theocracy. One
goal of Reconstructionism, for example, is to introduce legislation that would lead to the
execution of convicted homosexuals, adulterers, and abortionists.
In this book Skipp Porteous provides a first-hand account of the development of
fundamentalist Christian America from the 1970s through the present. It focuses on the
beginnings of many Christian churches and movements that, through the use of emotional
manipulation and coercive pressure, rapidly developed a large following. Porteous take the
reader on a tour through his childhood and young adulthood, chronicling events relevant to
his affiliation and departure from these movements. The book ends with a demonstration of

Cultic Studies Journal, Volume 17, 2000, Page 126
Porteous‘s current anti-fundamentalist activities in the form of transcripts from television
and radio interviews by which Porteous exposes the agendas of radical right leaders.
In Chapter 1, Porteous introduces the reader to a variety of fundamentalist political
organizations that have experienced a rise in political power and financial resources, and
describes their aggressive and deceptive strategies. Though it may appear that the radical
religious right has experienced decreasing energy and influence since its public pinnacle
during the Reagan campaigns, Porteous points out that the battle to end American
constitutional rights continues more fervently than ever. The radical right's focus has
shifted to local and state politics, arenas that have enjoyed less exposure and therefore less
public scrutiny.
Chapters 2 through 6 change focus to offer an account of Porteous‘s personal history.
Chapters 7 through 15 chronicle his personal ministry and experiences on the frontlines of
the American fundamentalist ministries. Descriptions of these experiences are peppered
with insights about the deception, quackery, and psychological manipulation that have
characterized many of these groups. Chapters 15 through 22 portray a reversal of the
author‘s energies and allegiance, toward support of First-Amendment liberties and exposure
of the Christian reconstructionist movement.
Porteous‘s book alternates between two identities. On the one hand, it is an expose of the
fringe religious right, and on the other, a personal journal. Unfortunately, the book reads
like a first draft. It would have benefited from tighter editing to provide a central focus and
integration of its aims. While Porteous‘s description of fundamentalist preachers is accurate
in many ways, a more well-rounded portrait could have been painted to show why these
people are so appealing. He also might have discussed the influence of manipulative
environmental factors, such as the music and the crowds, on attendees‘ spiritual
experiences. More sociological information about the Jesus movement, street churches, and
the Pentecostal movements would have enriched the book. Some less interesting areas,
such as the discussion of his marital affair and divorce, either could have been excluded or
developed into another book that would have provided a more personal account.
There is a disappointing lack of psychological insight in Porteous‘s personality patterns and
life decisions. For example, he never addressed the personal fanaticism that seems to
underlie his fundamentalist ministry and present advocacy for First-Amendment rights. In
addition, there is no introspective analysis of this dramatic life transition.
Despite the book‘s shortcomings, Porteous succeeds in providing an intriguing synopsis of
the growth and ongoing aims of the radical religious right. The book‘s clever title is
representative of Porteous‘ quick-witted intelligence, which is demonstrated in the media
interviews transcribed in the last chapters.
The first and last sections of this book are invigorating enough to compensate for its
lethargic core. Anyone who would enjoy sparring with Jerry Falwell would especially delight
in reading these transcripts. This book should be on the shelf of all those who seek
information about fundamentalist movements in America, as well as those concerned with
the preservation of a nontheocratic way of life.
Nadine Winocur, Psy.D.
Licensed Psychologist