Religious Trauma Pt2, How the IBLP Created A Culture Of Hidden Abuse
Oct 27, 2023, 03:00 PM
Can deeply entrenched religious beliefs inadvertently shield and even perpetuate abuse? This perplexing question arose during a recent episode of the "Hidden Killers Podcast" with Tony Brueski. He invited Dr. Laura Anderson, a prominent psychotherapist and religious trauma consultant, to demystify the layers surrounding religious trauma.
In the discussion, Dr. Anderson sheds light on a crucial distinction: "Trauma is not the thing that happens to us, but it's the way that our body responds or our nervous system responds to the thing that happens to us." This means that while abuse might be the root cause, it doesn't necessarily equate to trauma. Instead, trauma stems from how individuals internalize and react to abusive incidents.
One could wonder, how do religious organizations inadvertently or even actively contribute to this dynamic? Dr. Anderson pointed to several red flags typical of high-control religious groups that can pave the way for trauma. These range from isolation, where individuals are urged to associate only with those deemed appropriate by the religious hierarchy, to strict information control, where members are told what they can read, watch, or listen to.
Furthermore, in many high-control religions, rigid definitions of gender and sexuality exist, typically placing men in power roles above women. This often leads to abusive behaviors, backed by justifications of doing it "in the name of God." Spiritual abuse takes many forms, with threats and accusations being commonplace. For instance, if one strays from the religious path, they may be warned that they are now susceptible to harm, both in the physical and spiritual realms. One stark example is Scientology's "fair game" concept, where those who leave the Church become targets for various forms of harassment.
However, the insidiousness of religious trauma often lies in its subtlety. As Dr. Anderson states, "Oftentimes there's consequences for saying no to those things." A church's seemingly benign requirements, like donating a certain amount or adhering to specific dress codes, may seem trivial at first. Yet, over time, these "tiny things" accumulate, gradually chipping away at an individual's autonomy and identity.
Taking a more specific example, Brueski brought up the controversial case of the Duggar family, members of the Independent Fundamentalist Baptist church. The incident involved Josh Duggar's sexual abuse of his sisters, with his parents, Jim Bob and Michelle Duggar, seemingly dismissing the severity of the situation. One might ask: how could seemingly moral parents act this way, seemingly prioritizing their faith over the well-being of their children?
Dr. Anderson's answer delves deep into the foundational beliefs of many high-control religions: the idea that humans are born sinful or evil. In this perspective, sin is expected, and when one sins, it's a "God problem" and not necessarily a legal issue. Dr. Anderson elaborates, "When you sin, then it's a God problem. It's not a legal problem." Consequently, the solution is often sought internally within the religious community, sidelining the legal and societal implications of the abusive action.
This protective stance isn't unique to the Duggar case. From the Catholic Church to the Southern Baptist Church, many religious institutions have grappled with scandals, often opting to "deal with it in-house" rather than confront the issue openly.
Concluding their discussion, Brueski and Anderson highlighted the broader implications of religious trauma, urging society to be vigilant and question the structures that may enable such behaviors.
So, we return to our initial inquiry with a twist: how can society recognize and address religious trauma effectively while respecting the sacredness of individual beliefs?
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In the discussion, Dr. Anderson sheds light on a crucial distinction: "Trauma is not the thing that happens to us, but it's the way that our body responds or our nervous system responds to the thing that happens to us." This means that while abuse might be the root cause, it doesn't necessarily equate to trauma. Instead, trauma stems from how individuals internalize and react to abusive incidents.
One could wonder, how do religious organizations inadvertently or even actively contribute to this dynamic? Dr. Anderson pointed to several red flags typical of high-control religious groups that can pave the way for trauma. These range from isolation, where individuals are urged to associate only with those deemed appropriate by the religious hierarchy, to strict information control, where members are told what they can read, watch, or listen to.
Furthermore, in many high-control religions, rigid definitions of gender and sexuality exist, typically placing men in power roles above women. This often leads to abusive behaviors, backed by justifications of doing it "in the name of God." Spiritual abuse takes many forms, with threats and accusations being commonplace. For instance, if one strays from the religious path, they may be warned that they are now susceptible to harm, both in the physical and spiritual realms. One stark example is Scientology's "fair game" concept, where those who leave the Church become targets for various forms of harassment.
However, the insidiousness of religious trauma often lies in its subtlety. As Dr. Anderson states, "Oftentimes there's consequences for saying no to those things." A church's seemingly benign requirements, like donating a certain amount or adhering to specific dress codes, may seem trivial at first. Yet, over time, these "tiny things" accumulate, gradually chipping away at an individual's autonomy and identity.
Taking a more specific example, Brueski brought up the controversial case of the Duggar family, members of the Independent Fundamentalist Baptist church. The incident involved Josh Duggar's sexual abuse of his sisters, with his parents, Jim Bob and Michelle Duggar, seemingly dismissing the severity of the situation. One might ask: how could seemingly moral parents act this way, seemingly prioritizing their faith over the well-being of their children?
Dr. Anderson's answer delves deep into the foundational beliefs of many high-control religions: the idea that humans are born sinful or evil. In this perspective, sin is expected, and when one sins, it's a "God problem" and not necessarily a legal issue. Dr. Anderson elaborates, "When you sin, then it's a God problem. It's not a legal problem." Consequently, the solution is often sought internally within the religious community, sidelining the legal and societal implications of the abusive action.
This protective stance isn't unique to the Duggar case. From the Catholic Church to the Southern Baptist Church, many religious institutions have grappled with scandals, often opting to "deal with it in-house" rather than confront the issue openly.
Concluding their discussion, Brueski and Anderson highlighted the broader implications of religious trauma, urging society to be vigilant and question the structures that may enable such behaviors.
So, we return to our initial inquiry with a twist: how can society recognize and address religious trauma effectively while respecting the sacredness of individual beliefs?
Want to listen to ALL of our podcasts AD-FREE? Subscribe through APPLE PODCASTS, and try it for three days free: https://tinyurl.com/ycw626tj
Follow Our Other Cases: https://www.truecrimetodaypod.com
The latest on Catching the Long Island Serial Killer, Awaiting Admission: BTK’s Unconfessed Crimes, Delphi Murders: Inside the Crime, Chad & Lori Daybell, The Murder of Ana Walshe, Alex Murdaugh, Bryan Kohberger, Lucy Letby, Kouri Richins, Malevolent Mormon Mommys, Justice for Harmony Montgomery, The Murder of Stephen Smith, The Murder of Madeline Kingsbury, and much more! Listen at https://www.truecrimetodaypod.com