Cultic Studies Journal, Vol. 18, 2001, Page 16
Despite those denying the existence of the problem, even in the Church, the pastoral
memorandum, on the contrary, states, faithful to its spirit and honesty:
It must also be stated that the ―sectarian spirit,‖ i.e., the intolerant behavior
united to aggressive proselytism, is not necessarily the constitutive element
of a ―cult‖ and is not sufficient to characterize it. A spirit of this kind can also
be found in groups of believers belonging to churches or church
communities.18
This issue was already noted in the Interim Report where it says:
These Christian groups with sectarian spirit can evolve thanks to the
enrichment of their cultural background and by establishing contacts with
other Christians, hence assuming a more ―ecclesiastical‖ behavior.19
Should the group in question continue with its sectarian and intolerant behavior and
eventually come to border on heresy, it may come to assume over time all the negative
characteristics outlined above. Unfortunately, this phenomenon has occurred in the past and
still occurs today. These groups are generally called ―pseudo-Catholic cults‖ or ―Fringe
Catholic Movements,‖ and many local Bishops have already issued official statements on the
phenomenon. This situation requires that the Catholic community commit itself to seeking
the necessary means to prevent it.
The Church's commitment to express its opinion clearly to those who freely choose to
abandon the Church communion does not exempt us from respecting those who freely
decide to leave the Church and embrace another form of ―spirituality‖ or join an NRM.
The criteria set by the Vatican II Council for religious freedom hold true also for cults and
NRMs:
as long as freedom of conscience is not violated within them ...However,
those spreading these new religious forms are called upon to respect other‘s
freedom of conscience and to be open to a sincere dialogue‖.20
According to this document, it is clear that freedom of religion is not to be understood as an
―absolute‖ value, but it must be proportional to and assessed on the basis of other‘s
―freedom of religion‖ and must not violate the inalienable rights and the dignity of other
human beings.
Furthermore, detailed initiatives to face the problems posed by new religious forms are
illustrated, for example, the creation of specialized diocesan groups studying the
phenomenon according to their areas of competence and making suggestions on how to
face them. A note indicates two already existing specialized centers ―for the study of the
phenomenon and for stepping up community awareness such as the Center for Studies on
New Religions (CESNUR) and the Group or Research and Information on Sects (GRIS)‖.21
What Should be Done?
In order to adequately confront the phenomenon of membership in various kinds of cults it
is necessary to provide a range of interventions that involve diverse organizations and
subjects in the educational, religious, and cultural fields. In my opinion, the actions that
should be undertaken may be grouped in three categories:
1. Inform in order to prevent
2. Research in order to understand
3. Intervene in order to help.

Cultic Studies Journal, Vol. 18, 2001, Page 17
Inform in Order to Prevent
Our experience teaches us that prevention is the only effective means for limiting the
damage associated with cults, particularly to the young. When one affiliates with a group
that uses techniques of psychological manipulation, the negative effect on the personality of
the follower may be truly grave. Here are three types of action that should be followed in
order to prevent such harm:
 Inform people, particularly in the schools. The challenge here is to know how to inform
without offending minority faiths that are not dangerous to its members. The
information to be communicated should come from public institutions. The State must
carry the load this work should issue from the Minister of Public Instruction, not from
individual teachers or groups. Public institutions should institute special commissions in
this field in order to find fair and effective means of informing. It is essential to educate
youth without, however, discriminating against anybody. The information to be
communicated should not deal with the validity of group doctrines (which is a matter of
opinion in a pluralistic society).
 Inform through the mass media, forsaking sensationalized methods of ―making news.‖
Sensationalism does not furnish the public with fair and rational information about the
dangers of the cult phenomenon it merely grabs attention with a striking event or
crime, but is soon forgotten. When one watches television programs on collective
suicides, for example, the viewer is led to think, ―These people are crazy! Such a thing
could never happen to me.‖ It is very unfortunate that the radio, television, and
journalistic information that reaches people of all ages tends to be so extreme.
Coverage should, instead, be oriented, not around the reporting of crimes or other
striking events, but toward teaching, as is done in other scientific fields.
 Inform those who are employed in the legal system (judges, attorneys, law-enforcement
professionals), particularly those who may work on cases related to children, legal
claims against a group or leader, or criminal investigations of groups or their members
or leaders. It is very unfortunate that the great majority of judges and attorneys in our
country have no information about the cult problem, about the psychological
mechanisms that can damage people, etc. Judicial decisions concerning cults are made
in total ignorance of this complex phenomenon.
 Inform teachers and other professionals in the educational field through psychology and
sociology courses that deal with religious faith as a unifying aspect of personality. These
courses should teach how to distinguish authentic religious feeling, which contributes to
the harmonious development of the personality, from deviant forms of religious
experience that may be destructive to the individual, the family, and society. Such
teaching should promote tolerance and respect for the beliefs of others while recognizing
that some religious practices and beliefs may be dangerous.
 Inform though newspapers and specialized periodicals, scientific and popular, in order to
make the message comprehensible to everybody, not just specialists. This is lacking
today. Experts read the journals that deal with this phenomenon, while newspapers
approach the problem in a simplistic and sensationalized way. It is necessary to develop
means of communicating a balanced and accurate view in publications aimed at the
masses.
Research in Order to Understand
Universities should study this problem. They should work with helping organizations, which
come into contact with people in difficulty, as well as the controversial groups.