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Are You Victim of Mind Control?

By Ron, on 31-05-2010 18:39

Favoured : 22

Published in : Resources, Bibiotherapy (Books to Read)

Are you the Victim
of Mind Control?

Although cults differ in their belief systems they all use the same mind control tactics. The purpose of this article is to give you the chance to test yourself to see if you are the victim of well known manipulative mind control techniques. No one single religious group has been singled out in the following questions. Rather, the information below has been gathered with many groups in mind, all of which are known to use mind control on its members. It should also be noted that these questions are not merely limited to religious groups only. There are also many non-religious secular, business, and political groups in existence today which also use mind control on its members. So what have you got to lose, are you willing to take the test?

Are You The Victim of a Mind Control Cult? Test Yourself.
(Please answer the following questions honestly)

Do you feel that no matter how hard you try, the ‘good deeds’ you perform for your group are never quite enough? As a result of this do you often feel plagued with feelings of guilt?
What are you motivated by? Is it genuine love for God and the group etc., or is it fear of not meeting the desired standards.
Is questioning the group, or the group leaders, discouraged or frowned upon?
Does the group you belong to believe that it is an elite and exclusive organisation which alone has ‘the truth’ and answers to life’s questions?
Does the group pour scorn upon, attack, and mock other Christian churches and their interpretation of the Bible?
Is reading any literature critical of the group discouraged? Many cults will warn members not to read anything critical of the group, especially if written by an ex-member (who are called names by the cult such as “apostate”, “hardened”, or “of the devil” etc.). This is a well known information control technique to stop the member from discovering the clear and documented errors of the cult. Members abilities to think for themselves is effectively disarmed in this way. Instead, they will think more and more as the rest of the group thinks.
Take a look at the way the group looks and acts. Does everyone dress more or less the same, act the same, and talk the same? One observer, speaking of his particular involvement with a cult, said that the group encouraged its members “to do everything in exactly the same way - to pray the same, to look the same, to talk the same. This in psychology is a classic example of group conformity. Its purpose is to ensure that no-one tries to act differently or become dissident, thus nobody questions the status quo.” (Andrew Hart, Jan. 1999).
Does the group discourage association with non-members (except, maybe, for the possibility of converting them to the group)?
Does the group give you ‘black and white answers’? What the group agrees with is right and what the group disagrees with is wrong.
Does everyone in the group believe exactly the same things (i.e. what the group leaders tell them to believe)? Is there no room for individual belief, or opinion even in minor areas?
Does the group wear ‘two faces’? On the one hand, does it attempt to present itself, to potential converts and the public at large, as a group of people who are like one large family, who have love among themselves, where everyone is equal? But on the other hand, the reality is, that many members inwardly feel unfulfilled and emotionally exhausted?
Have you attempted to disable your own God-given critical thinking abilities by ‘shelving’ various doubts about the group or group’s teachings etc.
Are others in the group, who do not conform to the requirements of the movement’s teaching, treated with suspicion, and treated like second class members?
Does the group tend to withhold certain information from the potential convert? Are the more unusual doctrines of the group not discussed until an individual is more deeply involved in the movement?
Do you feel fearful of leaving the group? Many cults use subtle fear tactics to stop members from leaving. For example, the group may imply that those who leave will be attacked by the Devil, have a nasty accident, or at least not prosper because they have left ‘the truth’.

If you answered “yes” to most of the questions above, the group that you are involved with is certainly using manipulative mind control techniques. Now that you know this, what will you do?

Firstly, you need to realise that whatever group you are part of, it does not have the monopoly on God. For many people in mind control cults, leaving the movement is usually considered the equivalent of leaving God Himself and forfeiting one’s salvation. However, the truth is, that there are Christians in all denominations who have found salvation in Christ alone, and not a Church. Many people who are trapped in a spiritually abusive religious system often feel as though they would have nowhere else to go even if they did manage to make the break from the group.

The answer is found in what Jesus said in the Gospel of Matthew Ch. 11 and verse 28: “Come to me all you who are weary and heavy laden and I will give you rest.”

Secondly, you need to leave the group. This may be difficult, but by staying you will only continue to be spiritually and mentally abused. You will also be contributing to a system which, in your heart, you know to be wrong. Also, don’t let pride keep you from leaving the group.

Thirdly, don’t feel as though you will be alone in your decision to leave. There are many individual’s who have been in the same situation as yourself. These people come from many different religious groups, but have all been victims of the same dominating mind control techniques. Today, many are living new lives of liberty, security, and hope.

http://www.spotlightministries.org.uk/mctrct.htm

Last update: 31-05-2010 18:39

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Healthy or Unhealthy Church?

By Ron, on 31-05-2010 18:35

Favoured : 18

Published in : Resources, Bibiotherapy (Books to Read)

How Can I Discern Whether I'm in a Healthy or Abusive Fellowship?

Abusive fellowships are often the most exciting Christian gatherings around -- filled with dedicated, committed, enthusiastic leaders and members. Do not let enthusiasm and sincerity be the basis for approval. More often than not, abusive fellowships cannot be recognized by mere outward appearance. By discrediting facts, the leaders of such gatherings control information. Leaders may deny these practices -- or marginalize them in some way. It is important to investigate any fellowship thoroughly.

Abusive fellowships often change the meaning of words. In these fellowships, "unity" commonly means agreement with the leaders opinions. Members are often told that they are "out of unity" when they disagree with the leaders' opinions. Healthy fellowships understand that true unity means that

There is one body and one Spirit -- just as you were called to one hope when you were called -- one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all. (Ephesians 4)

Every healthy fellowship will have disagreements, and yet be in unity in the Biblical sense as brothers and sisters in Christ.

In healthy fellowships members commonly maintain friendships when friends leave the group. Abusive fellowships tend to view almost everyone who leaves as a backslider and they view most other Christians as not committed or saved. Healthy fellowships do not consistently tell derogatory stories about those who leave.

In healthy fellowships the leaders prove themselves to be trustworthy in order to be trusted. In abusive fellowships the leaders must be trusted because they are the leaders. To not trust them is to sin.

In healthy fellowships we are admonished to imitate the Christ-like virtues seen in others. In abusive fellowships the leaders are imitated in many more ways than just their virtues. In fact, members take on many of the personal characteristics (personality) of the leaders in a manner that appears unseemly. This is particularly true of those being groomed for "ministry."

In healthy fellowships commitment to the Lord Jesus Christ, and to Apostolic teaching, is absolutely necessary. In abusive fellowships members must be equally committed to the group and to its practices and peculiar beliefs. Some even have members sign "covenant" documents, much like marriage vows.

In healthy fellowships we are exhorted to obey clear Biblical mandates. In abusive fellowships we are exhorted (or pressured) to obey the leaders' opinions --even when our conscience says "no."

In healthy fellowships the confession of sins and "bearing of one another's burdens" is a personal matter that takes place in the context of a larger "family" relationship with other Christians. In abusive fellowships sins are exposed by (or to) leaders and pressure is often applied to confess to the group.

In healthy fellowships secrecy and independence in personal matters -- before God -- are acceptable as long as sins are confessed in private. In abusive fellowships secrecy or independence in personal affairs are scorned, and all areas of life are to be exposed -- even those that do not touch moral issues.

In healthy fellowships we are encouraged to love and bless our enemies. In abusive fellowships showing hatred for our enemies and speaking defamatory of them is acceptable. And often the occasion for "rallying the troops."

Abusive leaders seldom practice this scripture:

...when ridiculed, we bless; when persecuted, we endure; when slandered we respond gently... (1 Cor 4:12, 13)

Matt. 18:15
If your brother sins against you, go and show him his fault, just between the two of you.

1 Timothy 5:19, 20
Do not entertain an accusation against an elder unless it is brought by two or three witnesses. Those who sin are to be rebuked publicly, so that the others may take warning.

In healthy fellowships Matthew 18:15 applies to every member without distinction -- you are to go to your brother or sister alone -- while 1st Timothy 5:19-20 (a stricter standard) applies to leaders. In abusive fellowships Matthew 18:15 applies to leaders -- you are to deal with them alone -- instead of 1st Timothy 5:19-20. These latter verses are often ignored, thus preventing two or three from EVER bringing an accusation against a leader in error.

Non-abusive leaders rebuke members only for grave public sins, as a last resort (Matthew 18:17). Abusive leaders often publicly rebuke or ostracize members who simply disagree with leaders' opinions. Usually vis-à-vis sermon illustrations or applications, etc.

Non-abusive leaders do not encourage people to leave the fellowships because of differences of opinion. Abusive leaders often assume the right -- unilaterally -- to tell or encourage members who do not agree with leaders' opinions to leave the fellowship.

Non-abusive leaders do not view members as "lacking spiritually" simply because they do not participate in numerous fellowship activities. Abusive leaders view as "spiritually lacking" those who fail to attend most all their fellowship activities. Some even mandate the number of meetings members MUST attend.

Non-abusive leaders do not discourage members from reading information critical about the group. Abusive leaders often control negative information about the group by either discrediting it or by dissuading members not to read it.

Non-abusive leaders do not judge your hearts, but they leave that to God. Abusive leaders constantly judge hearts, motives, and intents. They basically assume -- rather, usurp -- the place of God.

Note: This has been adapted from the pamphlet Discerning A Healthy Church, ©1998 Control Techniques, Inc. For more information, or to obtain a copy of the original, unedited version, they can be reached at:

Control Techniques, Inc.
P. O. Box 8021
Chattanooga, TN 37141-8021

Voice: 423.698.9343
Fax: 423.629.0082
e-mail: twistedscriptures@mindless.com

Join the support team to set captives free. Call 423.698.9343

Last update: 31-05-2010 18:35

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Why So Many Pastors Abusing the Trust of Those God Has Placed in Their Care?

By Richard D. Dobbins, on 31-05-2010 18:26

Favoured : 17

Published in : Resources, Bibiotherapy (Books to Read)

A fantastic article that captures what this website is based on.

By Richard D. Dobbins

Few leaders in our society have more power over others than ministers--power to abuse or power to set free. However, people are more likely to have a healthy wariness of "quacks" in law, medicine and counseling than they do of "quacks" in religion.

Although most pastors are both gifted and godly, many Christians are naive enough to assume that any man or woman who is able to build a congregation is healthy. It is such naiveté that makes people vulnerable to unscrupulous pastors.

People don't realize the far-reaching effects their pastors will have on them and their families. Consequently, they exercise more care in finding competent physicians to care for their bodies than they do in choosing competent pastors to help them care for their souls.

How do abusive ministers get this kind of control over people? The roots of this awesome clerical power deserve some examination. They are biblical, social, institutional and personal:

Biblical. In his three pastoral epistles, Paul stresses the importance of confining this power to healthy pastors. Then, he instructs believers to give special honor to healthy pastors who preach and teach well (see 1 Tim. 5:17).

But Paul also acknowledges that pastors may fall into sin or become abusive, so he gives specific directions for bringing accusations against elders (see 1 Tim. 5:19). However, abusive pastors sometimes counter any efforts to hold them accountable for their actions by misusing biblical passages such as, "'Do not touch My anointed ones, and do My prophets no harm'" (1 Chr. 16:22, NKJV).

Social. The Constitution of the United States guarantees religious freedom. This secures the pastor's right to preach and teach whatever he or she chooses. The government also empowers ministers to marry and bury people. In spite of the media attention to some ministers' scandalous sins, the pastor is still the most highly trusted person in the community.

Institutional. The institutional church enhances the power of the pastor through the credentialing process. Unfortunately, few religious credentialing bodies take any precautionary measures to protect the public from abusive personalities attempting to enter the ministry. Even those who do limit their screening to personal references and interviews.

The growing number of independent churches put even fewer checks in place when credentialing people. Since independent churches are accountable to no other body of authority, the risk of pastoral abuse tends to be higher among them.

Personal. Most people implicitly trust their pastors. They do not look at their pastors with the same discretion or suspicion that protects them from other harmful people in their communities. This enhances the pastor's power and gives them greater opportunity than any other civic leader to hurt or help people.

DIFFERING DEGREES

Abusive pastors have an uncanny ability to pick their victims. They usually choose people who are unsuspecting and somewhat naive--people who cannot find it in their hearts to question one who says he is "a man of God."

Abusive pastors also carefully select the leaders for their congregations. They choose men and women who are willing to give total and unquestioned allegiance to the pastor in return for positions of prominence and power in the church. These leaders become the abusive pastor's agents for controlling and manipulating the congregation.

The degrees of pastoral abuse may be viewed on a continuum ranging from financial abuse to sexual abuse with diminished personhood in between:

Financial abuse. Abusive pastors may manipulate wealthy contributors into making major donations or investing in schemes that will financially benefit themselves. Or, the pastors may borrow from parishioners and fail to repay them.

Perhaps the most devastating cases of financial abuse involve pastors who directly persuade people or allow their names to be used to encourage people to invest money in pyramid schemes or other highly questionable business ventures. Wise pastors know that if an investment scheme seems too good to be true, it probably is.

An even more despicable form of financial abuse is deceiving people to believe that a miraculous covenantal offering to the minister will bring to them an exponentially larger amount of money than they gave.

This kind of clergy quackery is often seen on late-night television in markets where there are viewers desperate enough for money to make this a profitable venture for religious hucksters. Those who engage in this kind of religious racketeering are a disgrace to the ministry.

Diminished personhood. In the last 35 years I have seen many victims of pastoral abuse who are left with little or no sense of personal worth, and suffer from depression and anxiety. They have lost faith in everything and everybody.

Simply establishing rapport with these people is a difficult therapeutic challenge. So, just getting them to feel safe enough to open up and tell their stories is our first goal. Verbally processing feelings that have been bottled up for months or years brings relief to them.

These stories often involve accounts of abusive pastors planting seeds of suspicion among members of the same family. A wife is told that her husband doesn't really care for her like the pastor does. And a husband is convinced that he can't trust his wife.

An abusive pastor is sinister enough to make each member of his church feel they have a unique relationship with him or her, and that other members are envious and jealous of that relationship. Eventually, each person feels closely linked to the pastor, but suspicious of the group. The only link they have with one another is through the pastor.

Coming out of such sick personality cults is a gigantic step for people because they have been taught that if they ever say anything critical about the pastor, God will severely judge them or something dreadful will happen to them or their children.

Sexual abuse. Typically, sexual abuse begins with the pastor's subtle calculated touch that obviously violates personal boundaries. In reflecting on what has happened, the person is confused about the intentionality of it. After all, this was their pastor who touched them. They do not want to feel it was intentional. In their mind, the pastor would never do anything like that.

Often, this violation occurs in the context of counseling or comforting a member in crisis. So, the person assumes that the pastor just got carried away in his efforts to help.

However, when no objection is raised, the abusive pastor seeks the next opportunity to cross a more intimate boundary. Once the sexual intent is obvious, the person feels compromised, but may feel that they were responsible for inviting the advance in some way.

The pastor then persuades the person that it is in everyone's interests to keep what has happened confidential. After all, what would happen to the church, to the person's family, and to the pastor and his family if this were to be revealed?

How do people get trapped into such abusive groups? Usually they stumble across the groups through the misguided sincerity of their own spiritual search. Or, they have been craftily recruited by members of the groups.

HEALING THE WOUNDED

1. Create a loving, accepting environment where the person can learn to trust again. The longer the person has been deceived and the deeper they have been hurt, the more difficult it will be for them to trust you. So, help them trust again by giving them unconditional love and acceptance!

2. Let them tell their stories. When people are breaking free from an abusive leader, they are torn by powerful, conflicting emotions. They feel violated, betrayed and duped. They are angry and outraged, but may be too fearful or too guilty to get in touch with those feelings at first.

As they tell their stories, they discover that guilt is not an appropriate response to their abuse and the love of Christ helps them overcome their fears (see 1 John 4:18). Then they are ready to deal with their anger and outrage.

3. Set realistic expectations for recovery. Even through prayer and godly counseling, recovery usually requires from six to 18 months and will follow four predictable stages: First, shock--"This is like a nightmare; I can't believe it is true." (This stage lasts from a few hours to a few days.) Second, storm--intense emotional conflict and deep depression. (This stage lasts from several weeks to several months.) Third, search--"Where is God in all of this? How can I make sense of it?" (This stage lasts for several months.) Finally, sequel--peace and joy emerge again.

While accompanying a person through this painful process I try to help them learn to distinguish the difference between a healthy spiritual experience and an unhealthy one. A careful search of the New Testament reveals the characteristics of a church that encourages such spiritual health:

Is affirmed in fellowship. People need to beware of religious groups whose conformity to rigid legalistic practices and strange beliefs cut them off from other Christians.

Sees God as love. Abusive churches control people with guilt, fear, shame and a suspicion of other churches who have not found the "true way."

Teaches the believer that being unworthy does not mean that we are worthless. Our self-worth was established at Calvary (see 1 Pet. 1:18-19; 1 Cor. 6:19-20). We are not worthy of the price Christ paid for our redemption, but the fact that He paid it assures us that we are not worthless.

Helps one deal with reality--not deny it.
Is not rigid, but flexible enough to help one deal with the changes of the future.
Helps one deal with stress and anxiety.
Helps one manage anger constructively.
Balances work and play.
Helps one love and forgive others.

LOOKING INSIDE

So, how do we as spiritual leaders identify traits in ourselves that may lead to spiritual abuse? Here is a list of indications that you may have abusive tendencies:

I have a grandiose sense of self-importance, and tend to exaggerate my talents and achievements.

I am preoccupied with fantasies of unlimited success.

I see myself as someone "special" who can only be understood by other "special" or high-status people.

I require excessive admiration and feel entitled to special treatment.

Others are expected to automatically comply with my expectations.

I take advantage of others to achieve my own goals.

I lack compassion, and am unwilling to identify with the feelings and needs of others.

I am arrogant and haughty.

I am preoccupied with unjustified doubts about the loyalty or trustworthiness of friends and associates.

I fear confiding in people since they may maliciously use any information I give them to do me harm.

I read demeaning or threatening meanings into innocent remarks.

I bear grudges and am unforgiving of others I feel have harmed me.

I am quick to perceive attacks on my character or reputation that are not apparent to others and react angrily or counterattack.

I am deceitful and seduce others for my own profit or pleasure.

I am impulsive in my actions and fail to plan ahead.

I may be excessively devoted to work to the exclusion of leisure activities and friendships.

I am inflexible, stubborn and controlling, insisting that others submit exactly to my way of doing things.

I unreasonably criticize and scorn other ministers and people in positions of authority in the church.

I am uncomfortable in situations where I am not the center of attention.

I believe I am doing a much better job than others think I am doing.

Each of us needs to engage in the kind of conscientious ongoing self-examination that will keep us sensitive to the slightest indication of any characteristics of spiritual abuse in our own ministries. If you recognize a number of these traits in your ministry reach out for help.

The abuse of pastoral power is a treatable but not self-correcting problem. However, by humbling yourself and submitting to a godly counselor, these character traits can be conquered.

The pastoral power God has given you does not need to be abusive. It can be expressed in ways to set people free to be the people God has called them to be. Everyone in the ministry has an obligation to God and to the public to identify ministers who abuse their spiritual power, confront them and attempt to get them the help they obviously need.

This confrontation should be undertaken in a loving and biblical manner (see Matt. 18:15-17). My experience indicates that few abusive pastors respond positively to such attempts to help them address these issues in their lives, but they deserve the opportunity. Many of them are very gifted individuals whose ministries could bring great healing and freedom to God's people.

Richard D. Dobbins, Ph.D., is a Christian psychologist and minister. After 26 years of pastoral experience, Dobbins launched EMERGE Ministries, a Christian mental-health center in Akron, Ohio.

Diplomatic Immunity?

Spiritual authority does not exempt the pastor from biblical standards.

Controlling pastors believe they are to be obeyed simply because of the office they hold. They conveniently use scriptures such as Hebrews 13:17, which says, "Obey those who rule over you, and be submissive, for they watch out for your souls" (NKJV).

When insecure leaders are challenged regarding any type of dishonesty or hypocrisy, they often quote 1 Chronicles 16:22: "'Do not touch My anointed ones, and do My prophets no harm.'" Because of their interpretation of this verse, many pastors and leaders claim to have some form of "diplomatic immunity" from the biblical standards to which the rest of the body of Christ is held.

This spirit of control is not new to our generation. It has been operating in religious leaders for thousands of years. The prophet Ezekiel boldly declared the Lord's rebuke concerning the religious leaders of his day, saying:

"'The weak you have not strengthened, nor have you healed those who were sick, nor bound up the broken, nor brought back what was driven away, nor sought what was lost; but with force and cruelty you have ruled them'" (Ezek. 34:4).

God was accusing the spiritual leaders in Ezekiel's day of ignoring the needs of the people, and of using their positions of authority to beat down the people of God with their own set of rules and regulations.

God the Father describes the priests as shepherds who have selfishly neglected the needs of the sheep in order to satisfy their own needs.

The word "cruelty" in this verse can also be translated "harshness." In other words, according to the Lord, it was with a strong harshness that the religious leaders beat down and abused the people of Israel.

The book of Matthew records how Jesus viewed the people of His day. "But when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd" (Matt. 9:36).

The word "weary" is the Greek word skullo, and it literally means "to be harassed." Jesus saw the people as innocent sheep who were being harassed and abused by the Pharisees. Obviously what was happening in the time of Ezekiel was still going on in Jesus' day--and it is still happening today.

In Exposing Spiritual Abuse (Charisma House), from which this excerpt is taken, author and pastor Mike Fehlauer offers hope to victims of spiritual abuse and encourages pastors to examine themselves and their ministries for symptoms of this destructive disease. To order a copy, call 1-800-599-5750, or visit www.charismahouse.com.

Loosen Your Grip

9 characteristics of a 'control freak' pastor.
By Les Parrott

The most obvious and overarching characteristic of a controlling pastor is, of course, the desperate desire to be in control. But there's more to this desire than meets the eye. See if any of these traits make you a little nervous:

1. Obnoxious. Control freaks can be characterized as people who are offensive, injuring nearly every relationship they have with their controlling and pernicious ways.

2. Tenacious. It's part of the "Control Freak Code": "Don't ever, ever, ever, give in." The "control freak" pastor could easily spend several minutes correcting a story he is being told. No matter that the detail he's concerned about makes absolutely no difference to the story, he wants to be right.

3. Invasive. Some controlling pastors exhibit an invasive quality by poking around in their parishioners' private lives--in a "ministerial" sort of way. "Saintly" control freaks will cloak their invasiveness in religious garb. "Why has the Lord put you on my heart?" they may ask as a way of getting their gossip fix.

4. Obsessive. Control freaks obsess about anything and everything, from a person's offhanded remark to where people are seated around a conference table. Anything can become their obsession, causing them to lose perspective and neglect the big picture.

5. Perfectionistic. Listen carefully, and you will hear controlling ministers say under their breath, "I can't believe I did that, what a jerk." They will berate themselves for not having everything go exactly the way they wanted it to. We all get frustrated from time to time because something throws a chink in the works, but the typical control freak can't let it go.

6. Critical. Everyone knows control freaks can be some of the most painfully critical people you'll ever meet. It seems they can't keep their critical comments in check. They blurt out their critiques as easily as a professional reviewer gives a "thumbs down" to a movie.

7. Irritable. Cranky and contentious. Touchy and testy. Those who work closely with the control freak know to walk on eggshells if they don't want to set him or her off. The tiniest of things can ruin the control freak's day.

8. Demanding. This is a mainstay for control freaks. To get their way, they often resort to making demands. Like a kidnapper who is trying to secure a ransom, they order people around at their whim and fancy.

9. Rigid. In the hugely successful TV hit Seinfeld, one of the most popular episodes was based on a real-life situation and titled "The Soup Nazi." It centered around a feisty man running a small eatery where New Yorkers stood outside in long lines to enjoy takeout orders of this guy's delicious soup creations.

The catch? Customers had to put up with this control freak's rigid rules. Only one customer in the store at a time. Place your order immediately. Do not point. Don't ask questions. Pay and leave. If you wanted to feast on these tasty soups, you did as the man said. And if you didn't? "No soup for you," the Soup Nazi would snap. "Come back three months."

The episode struck a chord with viewers because we all know control freaks who live by rigid rules and expect us to do the same.

An ordained minister and co-founder (with his wife, Leslie) of the Center for Relationship Development at Seattle Pacific University (SPU), Les Parrott, Ph.D., is a professor of psychology at SPU. He is the author of the award-winning The Control Freak and the newly released Shoulda, Coulda, Woulda. For more information, visit www.realrelationships.com.

This article appeared in the May/Jun 2004 issue.

http://www.ministrytodaymag.com/display.php?id=8960

Last update: 31-05-2010 18:34

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Clearinghouse of Sources on Spiritual Abuse

By Ron, on 31-05-2010 18:29

Favoured : 16

Published in : Resources, Bibiotherapy (Books to Read)

Why reinvent the wheel. We've found this wonderful blog: "A clearinghouse of sources on spiritual abuse and cult-like practices in churches and groups"

This is a PERFECT resource for what we are trying to provide here as well. We have no relation with them, but so far have found them to be wonderful. Check it out for yourself: http://pureprovender.blogspot.com/2010/05/resources-for-help-with-spiritual-abuse.html

Last update: 31-05-2010 18:33

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Welcome to the Christian Counseling Connection

By CCC Staff, on 20-04-2010 06:00

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Published in : News, CCC Site News

Welcome to the Christian Counseling Connection! We provide resources that are research based, professional, AND simultaneously consistent with the Judaeo-Christian Bible. We do not consider professional counseling a 'rival religion,' any more than a dentist appointment shows a lack of faith.

Consider the following: