Vridar

2013/06/13

Ten Reasons To Lose Your Religion

Filed under: Fundamentalism,Winell: Leaving the Fold — Neil Godfrey @ 10:27 pm

b186526756A minister once told me he wished he knew who or what burned me so badly I left Christianity. I didn’t answer. I wasn’t burned. I evolved. — John

Marleine Winell in Leaving the Fold (See earlier Journey Free post) outlines several reasons leave fundamentalist religious systems in particular, but I think some of the points probably work for why people leave behind any religious faith. Her list is not complete or the result of a controlled study, as she herself explains. The purpose of her book is to support readers who have already stepped outside their old religious worlds and to share with them a range of experiences of others who have been through the same journey.

Marlene writes:

In general, people make changes of all kinds based on integrating information from new experiences. Human beings are “wired” to survive and thrive. Thus when we are disappointed with the methods we are using to meet needs, we are likely after a while to seek new methods. Also, change is more likely to occur if we are frustrated and we have access to information about alternatives. In effect, there are forces that push and forces that pull. Formally religious people find other ways to live, without the intellectual, emotional, and ethical discomforts that had become bothersome. New satisfactions add to the impact of the dissatisfactions, and the combination becomes enough to force the break. Thee multiple influences can be subtle and accumulate without clear awareness. (p. 88)

1. Developmental Change

People are growing, changing, maturing beings. Our development into more complex creatures is most noticeable in infancy, through childhood and youth.

This change is not random, but progressive with increased physical skill, emotional maturity, moral and cognitive development.

Personal development continues through adulthood. We integrate experiences as we change and grow, learn to appreciate paradoxes and shades of grey in our lives, learn how better to deal with situations.

That normal development can, however, be arrested. And that’s what happens when someone is diverted into a fundamentalist, black-and-white, dogmatic belief system.

In cases where a believer puts their trust strongly in a religious leader they make themselves vulnerable to disillusionment, even trauma, when that leader seriously fails.

Leaving such a religion can thus be seen positively as simply resuming one’s personal maturing and evolution.

Sometimes such resumptions of personal development come with a major life transition. Winell cites one woman for whom the birth of a child was such a turning point:

I believed the Bible’s promises and prophecies. I declined my parent’s offer to pay for a college education and devoted my time to studying the Bible and volunteering full-time in the ministry. At the age of 28, as I was expecting my first child, my whole concept of life and of the future collapsed. It was as if I had awoken from a dream state and saw reality for the first time. In the midst of the ensuing confusion I was left with the task normally reserved for adolescents: the search for who I am and what I am to do with my life. The nagging doubts that I had been able to hold at bay for years were finally slipping through. (p. 89)

2. The Bible and Fundamentalist Doctrine (more…)

2013/06/07

Journey Free: education about religious harm and resources for recovery

Filed under: Uncategorized,Winell: Leaving the Fold — Neil Godfrey @ 1:21 pm
Tags:

Journey-Free Facebook Page

From the page:

The Journey Free team is a group working to provide education about religious harm and resources for recovering from the effects of dogmatic religious indoctrination. Our office is based in the San Francisco Bay Area where Dr. Marlene Winell, our director, has a consulting practice; most of Journey Free’s recovery retreats are held in this region too.

Dr. Winell wrote the leading self-help book on recovering from religious harm after working in and researching the topic for more then 20 years. In 2011, she named Religious Trauma Syndrome or RTS a form of chronic Post Traumatic Stress Disorder or “C-PTSD.” (more…)

2008/07/20

Retreat for Those Recovering from Toxic Religion

Filed under: Book Reviews & Notes,Fundamentalism,Religion,Winell: Leaving the Fold — Neil Godfrey @ 12:42 pm

Dr Marlene Winell is running another “Release and Reclaim” workshop for those interested in sharing with others their efforts to recover from the effects of harmful fundamentalist and cultic religious experiences, or are still in the process of coming out of religion. It is to be held August 15-17, 2008, at Berkeley, California.

Details can be found here on Marlene’s website.

She has posted comments on previous workshops here.

And a videoclip of a retreat is available on YouTube.

2008/04/10

The GOOD legacy of the fundamentalist and cultic life: 12

Filed under: Book Reviews & Notes,Fundamentalism,Religion,Winell: Leaving the Fold — Neil Godfrey @ 4:00 pm

12: Healthy Skepticism

Concluding my notes from Marlene Winell’s (Leaving the Fold) encouraging list of some of the good one can take away from the fundamentalist or cultic experience, mingled with my own thoughts . . . . earlier posts under the Winell and Fundamentalism categories.

Hoo boy! When I finally broke free of the faith-based thinking of religion I naively expected to enter a world of sensible healthy sceptical citizens. I had, after all, seen myself as apart from “the world” because of my faith, so on leaving my faith as a wiser sceptic and aspiring to be a healthily critical thinker, I assumed to some extent that I was about to become a part of the smart crowd. They had clearly demonstrated their smarts by not being fooled into any of the fairy tale nonsense I had been a part of for so long.

Nope. Fooled again. It had to slowly dawn on me that healthy scepticism was not the default position of most people in relation to most public issues. This was another slow disillusionment. I did not want to be a light in a dark place anymore. I wanted to be normal. But knowledge and experience necessarily bring with them some level of responsibility. I was startled to see that so many of the dark things I had experienced in the cult were taken as the norm, although in less intense degrees or with less damaging immediate impact in most cases, in society at large. Power struggles and willingness to destroy others for the sake of maintaining or enhancing one’s own position or world-view are pretty much regular hammer blows one hears and that batten wayward planks to hold societies together. After some years of tasting the worst of authoritarian ways in a cult one can smell authoritarian and dogmatic systems as easily as a cat smells a rat across a room. No matter if those systems be political, religious, philosophical, social, whatever.

Having been “burned” by your former indoctrination, you are now more likely to be on guard against rigid belief systems generally. You are now more aware of the dangers when you hear some pronouncement of “truth” that implies omniscience, restricts perception, and eliminates alternatives. (p.110)

Beliefs are or can be a form of “selfish gene” — what Richard Dawkins calls “memes”. They can be the tools of shutting down thoughts and imposing power over others. Or they can be simply armour-plated shells one dons out of fear of all that is “out there”. Whatever, they narrow one’s range of permissible questions and licensed answers. Foreign thoughts and and unexplored experiences are their victims.

I personally sometimes like to quip: Answers bind; Questions liberate. Though I do not mean that in a nihilistic sense. Answers are necessary, but equally necessary is an awareness of their inevitable tentativeness.

With healthy skepticism, you can now be more open, flexible, and fair. These qualities are greatly needed in a world full of bigotry and arrogance. (p.110)

I still vividly recall the strange frustration I felt when discussing my questioning processes with others still embedded in some level of faith. They could understand my questioning my church. That was good, they thought. At first I said that though I would question religious doctrines, I would never question the Bible. They seemed to think that was commendable too. But later I asked why not continue to question the so-called foundation of my religion too, and some I spoke to could understand and accept my questioning even the Bible. After that, the next step was to question God, too, of course. Now that’s where almost everyone baulked. Questioning a dubious cult was good, but one must not take questioning itself too far. It must only be applied to demolish “the right targets”.

So it looked to me like the propensity to question was God’s gift if one was questioning a given heresy. But that same propensity was a tool of Satan if it went much farther! Maybe questioning, healthy scepticism, is the only tool that enhances the dignity and true progress of humanity.

The irony is that narrow fundamentalist or cultic belief systems encourage questioning of all general social values and systems. They have to, since these systems are claiming to be the only valid alternatives to the world as it is. All it takes is for enough experiences to finally trigger release valves in one’s head to turn that questioning back on the religious belief system itself. That’s not so easy to initiate, but that’s another story. The important thing here is that for those who do manage it, they are bequeathed a powerful legacy that they can use in many positive ways for their own and others’ benefits.

Marlene concludes, probably looking back on all these good legacies and more:

The strengths that you retain from your experiences with religion are very significant. In spite of the confusion, sadness, and discouragement you may be feeling, you have a breadth and depth of being that others do not have. You are likely to have important values, positive personality traits, and a spiritual capacity. You can now challenge yourself to use these strengths to help overcome your difficulties. (pp.110-111)

I’d prefer to speak of emotional and mental maturity in place of “spiritual capacity”, but I guess that’s merely a question of semantics.

The GOOD legacy of a fundamentalist and cultic life: 11

Filed under: Book Reviews & Notes,Fundamentalism,Religion,Winell: Leaving the Fold — Neil Godfrey @ 1:42 pm

Continuing from Leaving the Fold Marlene Winell’s encouraging list of some of the good one can take away from the fundamentalist or cultic experience, mingled with my own thoughts . . . . (See also her newly established Recovery from Religion website.) — earlier posts under the Winell and Fundamentalism categories linked here.

11: Community Experience

To quote this section from Winell (p.110) (more…)

The GOOD legacy of a fundamentalist and cultic life: 10

Filed under: Book Reviews & Notes,Fundamentalism,Religion,Winell: Leaving the Fold — Neil Godfrey @ 1:00 pm

Continuing from Leaving the Fold Marlene Winell’s encouraging list of some of the good one can take away from the fundamentalist or cultic experience, mingled with my own thoughts . . . . (See also her newly established Recovery from Religion website.) — earlier posts under the Winell and Fundamentalism categories linked here.

10: SKILLS

Religious groups often provide opportunities for both training and experience in: (more…)

2008/03/30

The GOOD legacy . . . : 9 — afterthought

Filed under: Book Reviews & Notes,Fundamentalism,Religion,Winell: Leaving the Fold — Neil Godfrey @ 6:49 am

Revised again (1). . . .

In addition to life in the fringe cults I should have discussed more the life and legacy of the more mainstream fundamentalist groups, too. But in both types, one will almost surely be exposed to many examples and contacts with some highly memorable people of deep compassion, self-sacrifice for others less fortunate, generosity and personal kindness. (It would be interesting to survey how many of such examples are found among the ordinary members as opposed to those higher up the hierarchy, but this series is looking at the “good” side for now.) Of course there are such acts among those not part of fundamentalist groups too, but I suggest that chances of encountering them are concentrated in relative frequency within the membership of a group devoted to being serious “lights” in the world.

Such memorable acts, people, moments, will always hold a special place in one’s life and continue to serve as inspiring reminders throughout life. And a post-fundamentalist life, once the dividing of the world between godly and satanic camps is a thing of the past, frees one to apply them even towards sectors of society and individuals that were not considered worthy of such acts as an erstwhile believer.

2008/03/29

The GOOD legacy of a fundamentalist and cultic life: 9

Filed under: Book Reviews & Notes,Fundamentalism,Religion,Winell: Leaving the Fold — Neil Godfrey @ 9:52 pm

Continuing from Leaving the Fold Marlene Winell’s encouraging list of some of the good one can take away from the fundamentalist or cultic experience, mingled with my own thoughts . . . . (See also her newly established Recovery from Religion website.) — earlier posts under the Winell and Fundamentalism categories linked here.

Moral development

Marlene Winell speaks from the perspective of one who grew up in a fundamentalist cult. I am perhaps a little more familiar with those who joined cults in their maturer years. I’ll address my own kind, those closer to my experience, first (not part of Marlene’s book):

Many who “join” or “become members of” cults (the difference has significance, as I hope to explain in a future post) do so for idealistic reasons. Many are in some fashion utopians. They are the same sorts of people, I think, who are candidates for joining a counter-culture commune, or a radical extremist political movement. Contrary to common opinion that they must be as weak and floppy as a woolly upper storey, it is in many cases hard-headed idealism that has led them into a place where they can find approval for embarking on the total self/other-sacrifice that fulfils their idealistic bent. The moral grounding of such an idealist (it surely goes without saying) includes the ultimate golden codes such as love one another, don’t judge, be merciful, kind, etc etc etc. Such innate moral thinking is not easily going to desert one. But what such a one can take from the cult experience is a more humane judgment in living out such ethical ideals. One can be more in tune with the “little” double-binds and contradictions that cultic life introduced — the hurts that were inflicted on loved ones, and even virtual unknowns, — in the pursuit of the highest ethical ideals. Result: a little more judgment and compassion, for all, including “the less deserving”, in the exercise of the ideal virtues. Even at the cost of compromising some of that idealism.

The cult experience can bequeath this mellowed, and enriched, legacy.

Marlene Winell addresses those who knew the idealistic teachings as children and teenagers. Learning the Do’s and Don’ts of basics no doubt kept many from harmful experimentation that could in cases have proved permanent, even fatal.

And the highest ideals of Christianity, of most religions, really are good, not bad. Love one another . . . . , do unto others. . . . , be merciful . . . . , don’t judge . . . . , etc. Others may imbibe such ideals without religion, or through other religions, but that’s fine. The end product is the same. And it’s a decent person. A good start. By all means we must develop our own standards. But such a base is not a bad one to start from.

2008/03/02

The GOOD legacy of a fundamentalist and cultic life: 7 & 8

Filed under: Book Reviews & Notes,Fundamentalism,Religion,Winell: Leaving the Fold — Neil Godfrey @ 9:46 pm

Continuing the posts in this series (check the Winell link underneath the Book Reviews & Notes on the main page {click “Vridar” in the header above} of this blog for the earlier posts) . . . . (more…)

2008/02/16

The GOOD legacy of a fundamentalist and cultic life: 6 – capacity for humility and trust

Filed under: Book Reviews & Notes,Fundamentalism,Religion,Winell: Leaving the Fold — Neil Godfrey @ 8:59 am

Continuing from Leaving the Fold Marlene Winell’s encouraging list of some of the good one can take away from the fundamentalist or cultic experience, mingled with my own thoughts . . . . (See also her newly established Recovery from Religion website.) — earlier posts under the Winell and Fundamentalism categories linked here.

Fundamentalists and cultists generally reject certain aspects of mainstream society that are to their benefit. “[A] sense of exaggerated self-importance and responsibility is the result of the value our society places on achievement, self-determination, and power. As a result, most people experience some amount of ongoing anxiety.” (p.108 )

With the old dysfunctional belief system the down side was that one would not care enough about the larger material needs of family and self, or trust too much to the care of God or even do damage one’s prospects and needs by giving too much away or assuming that there would be no tomorrow but God’s kingdom. Jobs, family, personal development and interests and more often suffered. Normal responsibilities were too often “sacrificed” by irresponsibility under the rationale of “trusting God”. But there is a good legacy to be salvaged from that. Those of us who have been through that at least know how to accept the things we can’t control in life, and to face situations with a calm and relaxed outlook. That even means accepting our own shortcomings from time to time without overly self-absorbed self-doubts and hates. As often as not this is also the way to finding what we really would like and need in life anyway.

This is the “let it be” legacy that some lucky ones find without having to experience the extremes of fundamentalism.

Recently I heard a most entertaining radio interview with Nigel Latta, a clinical psychologist who has recently authored Before Your Kids Drive You Crazy, Read This! Battlefield Wisdom for Stressed-Out Parents. I know I would have saved myself, and my kids, some good measures of stress along the way had I been open to Nigel’s wit and wisdom when a new parent. Check out the interview here. One part of his message is that parents need to accept what kids will do no matter what.

Acceptance born of understanding of self and our limitations is not a bad way to go.

2008/01/29

The GOOD legacy of a fundamentalist and cultic life: 5

Awareness of Mercy

Continuing from part 4 in this series . . . .

Next in Marlene’s list is “Awareness of Mercy”. While I found myself nodding in agreement I had to ask myself how such a legacy can come out of such a judgmental belief system.

But first, notes from Marlene’s discussion:

After reminding readers of the teachings about mercy (the command to forgive 70 times 7; removing the speck in your own eye first; not casting the first stone, etc) that necessarily hold a significant place in any Christian teaching, fundamentalism included, Marlene suggests that the ex-fundamentalist “probably retain[s] an openness and caring for people.” I would add that this is probably true for anyone who took their Christian teachings seriously to heart, and that fundamentalists generally take those teachings to heart more than many others. Even if the motive then was tinged with fear, at least this is undeniably a good legacy.

Human frailty, imperfection, and even serious misdeeds may evoke concern on your part instead of immediate judgment. This can make you a more whole, feeling person, with the potential for connecting with people on an emotional level, instead of relating simply to their overt behaviors. In other words, the other side of seeing human weakness is the tenderness you can have for others. You can assume they are struggling and “falling short of glory.” Your mercy is a needed quality in a world of harsh expectations and judgments.” (pp. 107-8)

It feels a little strange reading that again. It is impossible to really know how much of our character is innate and how much evoked by experiences. When I recollect my little “ex cult veterans support group” that included a motley array from diverse cults, we were able to talk as “brethren” — I think we did have a compassion not only for one another, understanding what we had each gone through, but that I am sure we all felt we had a similar compassion for our friends “left behind” and others “out there” who had not yet experienced what we had.

And in the fundamentalist or cultic church one does feel very close, bonded with a family bond even, to each other from all walks of life. Caring and understanding for others, and learning to live mercifully with others when they fail or even deeply offend you, is a daily part of what one strives to live for.

And when one leaves that mindset and “spiritual family” it gets even better. The walls are broken down between yourself and the rest of humanity. You now identify with collective humanity. And when one encounters the harsh and heartless one finds oneself, I am sure many times, reacting with an attempt to understand and to work with instead of against those people as much as possible. One often wants to understand others. The idea of “whose fault” something is, or the culture of “blame”, is distressing because of its unhelpfulness and the pain and strife it perpetuates.

That is the potential that I think is often there — following Marlene’s lead with this suggestion — and perhaps it is a little more accentuated than it otherwise might have been among others who have traveled the same path.

See the Winell archive for earlier posts in this series — and Marlene’s Recovery from Religion website.

2008/01/20

The GOOD legacy of a fundamentalist and cultic life: 4

Filed under: Book Reviews & Notes,Fundamentalism,Religion,Winell: Leaving the Fold — Neil Godfrey @ 3:41 pm

Understanding Gentleness

Marlene Winell discusses this legacy as something derived from the model of Jesus, as an anti-dote to much of the traditional western socialization of males to be aggressive, in control, independent and rational, pursuing power and success. She recalls observing Christian men, on the other hand, submissive to the model of the humility and openness of Jesus, coming across as more sensitive, humble and able to openly express their feelings than commonly found among non-Christians.

I can’t argue with the experiences of others. My memory was that Jesus was more often seen as the aggressive, in control, independent and rational type, being born to rule and conquer. But when I think about it I do recall the impact of dwelling on those verses that enjoined fathers not to provoke their children to wrath, and for husbands to love, “nourish and cherish” their wives as their own bodies. And then there were those warm verses about God gently caring for his own and a man being like a shady rock in a parched desert. And especially verses like those in Philippians requiring us to be like-minded, doing nothing through ambition and conceit, but “in lowliness of mind esteeming others better than ourselves”, to look out for the interests of others, not just our own interests. No doubt such meditations did serve to help bring out the softer side of the men. There was no doubt a negative side to some of this insofar as such a mindset also encouraged too much submission and acceptance of nonsense.

And of course there was always the emphasis on forgiveness, compassion and understanding for those we needed to forgive.  And above all, reflection on one’s own responsibility and self-examination in all relationships — if an offence had occurred, to what extent were we ourselves responsible? And the notion of winning over others by doing good.

So maybe I have to concede Marlene is right about this one even in my case.  She concludes this section:

With God in charge, there wasn’t the same need to be strong, macho, and in control. Both men and women could be more honest about their weaknesses and shortcomings. This humanness is part of your legacy as well.

See the Winell archives for earlier posts in this series

See also Recovery from Religion

2008/01/19

The GOOD legacy of a fundamentalist and cultic life: 3

Filed under: Book Reviews & Notes,Fundamentalism,Religion,Winell: Leaving the Fold — Neil Godfrey @ 9:25 am

Continuing from Leaving the Fold Marlene Winell’s encouraging list of some of the good one can take away from the fundamentalist or cultic experience, mingled with my own thoughts . . . .

Vision of the Possible

In the church or cult to which I once belonged a common phrase used was “the human potential”. This was in some ways nothing more than a clever PR term: what it meant in religious language was “salvation”. But still, the term helped focus on a vision of an ideal.

Marlene Winell cites another ex-fundamentalist saying:

I am striving to achieve this dream of a full life. I don’t know anyone who has it, but I must say that I would rather spend my life working for something that might not ever materialize in its entirety than just give up and have nothing.

I personally have found the thought of striving for an ideal to be anathema. It reminds me too much of attempting to live out an “inhuman” perfection, a life governed by “principles” in place of “humanity”. But maybe a lot of this is just semantics. I know I really am constantly mindful of what we/people are, of the nature of humanity and the human condition, and the many different paths individuals and societies opt to follow for “the good life”, or at least the best one possible. This is always at the back and front of my thinking when I bury myself in my hobby readings of history, anthropology, neurology, human evolution and prehistory, even cosmology.

Maybe I do have an ideal, and it is to understand and just be what we are, not what we can never be. Or is that an anti-ideal? Anyway, I do do my bit when opportunities arise to expose and demolish those things I see as crippling us emotionally and mentally or otherwise wasting our lives.

Marlene speaks of “ex fundies” as:

likely to retain idealized notions of love, peace, beauty, compassion, fulfillment, . . . . [They] can probably imagine a life that is expansive and creative, full of power, joy, serenity, and generosity. These are Christian ideals, from the positive side of Christianity.

I guess I do have “idealized notions” of one or two items in that sort of list. But I do not like the word “idealized”. I prefer something much more prosaic and practical and real, that avoids any risk of trying to be something other than human. Nevertheless, compassion, fulfillment, generosity, and a few other things are very important to me.

The trouble with Christianity – and Marlene makes this point – was that it very often taught these “ideals” or good qualities in ways that led to them being dysfunctional goals.

Then they were to be obtained through self-denial, self-abnegation, from without instead of from within, or only after death.

See also Marlene’s new website Recovery from Religion

2008/01/17

The GOOD legacy of a fundamentalist and cultic life: 2

Filed under: Fundamentalism,Religion,Winell: Leaving the Fold — Neil Godfrey @ 9:38 pm

Sense of the Profound

Marlene Winell wrote in Leaving the Fold (p.106):

You also learned to consider things deeply. As a religious person’:” you had to wrestle with ultimate questions of life and death, good and evil, truth, love, humility, dignity, responsibility, freedom, destiny, finite and infinite. While your life may now have become more simple, it will never be trite. You are likely to retain a certain richness in your thinking, a capacity for appreciating the profundities of human existence. As a result, you may always desire some depth of meaning in your life. Ambition and materialism will not be primary motivators. You are not likely to fall prey to keeping up with the Joneses.

Marlene goes on to offer an extract from another ex-fundamentalist who has expressed my sentiments precisely, so it’s probably preferable for me to express my thoughts here.

Sometimes I look at those who seem to be so content and fulfilled over a cup of tea and biscuits with a chat, or with a beer at the local, and I think I really do wish sometimes I could be like them — chatting happily and contentedly with the local gossip, or about someone who got lucky or unlucky (no difference) with a quiz on TV, etc., all the while sipping tea at a coffee table in the afternoon or drinking a pint at a bar in the evening.

But I never seem to be able to hold that wish for long. Otherwise I wouldn’t be excusing myself from their company and retreating to a space where I can indulge in some deeper thoughts with a book or my own reflections.

Although I could never deny, if it came down to a choice, that I’d opt for the beer at the bar in the evening in preference to the tea at the coffee table in the afternoon. ;-)

2008/01/16

The GOOD legacy of a fundamentalist / cultic life: 1

Filed under: Fundamentalism,Religion,Winell: Leaving the Fold — Neil Godfrey @ 6:15 pm

Despite the losses of my years in fundamentalism and cultism there were also some very positive gains. I can’t say I would do it all over again, but I cannot deny the experiences in the more extreme end of religion have given me an outlook, an understanding and I think even a compassion that I suspect I may not have so fine tuned without some of those experiences. Glancing through Marlene Winell’s book, Leaving the Fold, again I was reminded that she had a section sharing the positive legacies that other ex-fundamentalists have also brought with them from their experiences.

Marlene has since started a new website, Recovery from Religion. (Also listed in my Blogroll)

In Leaving the Fold she lists about a dozen positive traits that various ex-religionists have carried over with them from their cultic type experiences. In any process of recovery it’s important to see the good as well as the bad, to draw on the strengths as we step into a new world view and self-identity. Thought I’d enjoy discussing some of these strengths that Marlene cites from other ex fundies, and mix in a few of my own experiences too. But to avoid getting into trouble for spending too much time on the computer at any one sitting I will necessarily break it up into a series of posts.

I can’t say that fundamentalist experiences are actually a “cause” of these legacies. I think extremist religions may attract people with an idealistic streak in the first place. Perhaps the experiences in religion contribute towards some sort of habituation, reinforcement, but especially yield a lot of do’s and dont’s from praxis years as believers. But especially, I think, a deeper humanity can be acquired through some of the less fortunate experiences of religion.

Broad Consciousness

This refers to the habit of seeing the larger view. Extreme religions for all their faults certainly do stress “grand schemes” and global perspectives, of issues as they extend beyond our immediate personal space and time frames.

One is also often thrust into a close community drawn from a wide variety of backgrounds that one would not normally associate with. Wealthy and less wealthy business people, social misfits, academics and people from mission stations can all be found rubbing shoulders, and sharing social activities.

These together often leave a legacy of an ability to see alternative viewpoints.

And since ex fundamentalists learn not to be ashamed of holding views contrary to the popular opinion, they can often have carry with them the courage to continue to speak out for views that do see the broader perspective, and that are not popular.

They may bring with them a legacy that equips them to be agents for positive social change and social education.

(My computer time is up for now. More in a future post. . . .)

2007/12/15

“Recovery from Religion” – new website for ex-fundamentalists

Marlene Winell is involved in building a new website, Recovery from Religion.

(more…)

2007/10/20

Dysfunctional fundamentalist families (11): Family Health Versus Dysfunction

Final in this series on dysfunctional fundamentalist families: the rest are archived here.

Some of the dynamics of fundamentalist families are similar to those of other dysfunctional families. For example, in both fundamentalist and alcoholic families

  • denial is strong
  • prohibitions against perceiving, feeling and expressing are common

To recover from the experience of growing up in a dysfunctional family it is important to understand difficulties that may be experienced in such areas as those listed above. Understanding difficulties with denial and expressing feelings is important, but it is just as necessary to understand their positive counterparts. (more…)

2007/10/19

Dysfunctional fundamentalist families (10): physical and sexual abuse

Continuing notes from Leaving the Fold by Marlene Winell, with added comments and discussion. Other posts in the series are archived here.

I see an awful lot of suppressed anger in fundamentalists — which is expressed politically. It’s also expressed toward children, who are treated in ferocious ways “You will behave. You will do these kinds of behaviors . . . . You’ll be punished . . . I think that anger is submerged and appears in family behaviors that are really destructive. And the kids suffer the most, I think, from that twisting and guilt tripping — an awful lot of fear. Instead of getting security, you get guilt and fear laid on you. (pp.125-6)

The above extract with which Marlene opens this section is the testimony of a child brought up in a god-fearing fundamentalist home. Marlene does not say that religious beliefs cause this sort of treatment of children but they do help cement the relationships of control that make it possible and often likely.

Child rearing

The fundamentalist views much of child rearing in terms of questions of control and appropriate punishments. And since the fundamentalist worldview fosters personal insecurity and interpersonal suspicions (discussed in previous posts), parents are rarely well equipped to be the most effective of parents to begin with. It is easy to imagine how leaders in any other institution or position of power who evidence such character flaws will cause so much grief, best intentions notwithstanding. (more…)

2007/10/15

Dysfunctional fundamentalist families (9): Fantasy and Denial

updated 10.20 am

Continuing notes from one Marlene Winell‘s Leaving the Fold. Previous posts are archived here.

This is a tough one to write about because I’m not sure I’ve really come to terms with the extent of my own past denials.

Winell does quote a lengthy letter from an MK (missionary kid) and I’ll repeat a small section that does remind me of one of my past parenting moments:

As I got older, true to the family pattern, I was hard on my little brother. He went to Mom and said that I hated him. Mom said, “No, he doesn’t hate you,” and dismissed it, even though that is what I had said. (p.125)

The above letter goes on to describe the son’s attempts to discuss family issues with a mother who finds it too difficult or painful to admit reality — who avoids it and only speaks of things getting better all the time. (more…)

2007/10/14

Dysfunctional fundamentalist families (8): contradictions

Continuing notes from one Marlene Winell‘s Leaving the Fold. Although Family Background is the focus of this series of blog notes it is only one of 15 chapters in this book. Previous posts are archived here.

Contradictions

Consider the spiritual family model upheld by many Christian fundamentalists:

  • God is the Father
  • Jesus is the Son
  • The Church is the Bride
  • Christians are the children of the Father, and see themselves as brothers and sisters

Winell is not the only one to find it curious, even disturbing, that there is no Mother in this model. (more…)

2007/10/09

Dysfunctional fundamentalist families (7): avoidance of responsibility

I used to think that the best thing I could possibly do to get along with my spouse was to stay close to, even closer to, um, someone else!

Having a God who fills all our emotional needs can be great when it comes to our relationships with others. We can all claim the status of being “children” and focus on our own personal relationship with our heavenly Parent — and pray for one another, and our growing children. Easy. Or if we don’t like it sounding easy we could rather pray with sweat and tears and great agony of love for others. Make ourselves as saintly as possible.

But then when we return to our families we can feel closer to God than to them. (more…)

2007/10/07

Dysfunctional fundamentalist families (6): ever-present higher purpose

(the full series is archived in the “RELIGION:Book reviews:Winell” category in the right column)

A dedicated religious life can be so busy (part of the problem but that’s another topic) that I used to draw up a priority list to help me keep my energies “correctly focussed” at all times. At the top of the list was always “God” or words similar to what that idea meant.

(more…)

2007/10/06

Dysfunctional fundamentalist families (5): devaluation of feelings

Continuing notes from Leaving the Fold (Marlene Winell) begun in Dysfunctional fundamentalist families (1):

(i’m keeping the full series here in the “RELIGION:Book reviews:Winell” category in right column)

(more…)

2007/10/01

Dysfunctional fundamentalist families (4): Stifling independent thought

Any deviation from the one set of “true answers” in fundamentalist families is generally stifled by calling upon the infallible authority of their belief system.

Marlene Winell writes in Leaving the Fold:

In authoritarian families, children grow up resentful, and they learn to conform in order to get approval. They often have difficulty forming and expressing personal opinions later in life. (p.120)

(more…)

2007/09/30

Dysfunctional fundamentalist families (3): Power and Control

Quiz:

What is wrong with the following maxim?

Train up a child in the way he should go, Even when he is old he will not depart from it. (Proverbs 22:6)

Answer:

It’s not true. At least, the second part does not does not necessarily — and sometimes it will never — follow from the first part.

Parents are vain egocentric creatures who are so quick to believe they have far more power over their children than they really do. (I speak as a parent.) On the other hand, when parents attempt to enforce the power they believe they ought to have, or do have by divine fiat, they can too easily influence the children’s development, yes, but not in the way they intend.

Continuing here notes and comments from the work introduced earlier. (more…)

2007/09/29

Dysfunctional fundamentalist families (2): the Shame Burden

Continuing notes from Marlene Winell‘s Leaving the Fold:

The Burden of Shame (pp. 118-119)

Biblical passages lie at the base of it. But there are modern adaptations of these passages that parents use in the process of disciplining their children and that drag down a child’s self-esteem (Winell’s list, p.119) — (more…)

Dysfunctional fundamentalist families (1)

One of my helps when I had decided to leave religion was hearing a radio interview with psychologist Marlene Winell (link is to her website) and subsequently reading her book, Leaving the Fold. In her book Marlene makes the disturbing claim that the dynamics found in a fundamentalist family are often the same as those at work in other dysfunctional families, including those of alcoholics.

I could not deny her observations. They probably relate to the well-known fact that many areas noted for their religiosity rank higher than average in rates of child abuse, unwanted pregnancies, domestic violence, rape, and other crime. (I’m sure it has a bit to do with the way many fundamentalists react with arrogance and judgmental disdain towards anyone who seriously questions their beliefs.)

The following comments, and in particular her lists of characteristics often found in common among dysfunctional families — whether families of alcoholics or fundamentalists — are from her book (with her permission). The list summarizes the work of Bradshaw (1988), Satir (1972), Whitfield (1987) and Marlene’s own clinical experience. (p.129)

(more…)

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