down the path to exiting the group because of doctrinal questions, but rather because they began to have doubts about some of the horrible fruit of some of the policies of the group.
4.A few years ago, it was very difficult for a doubting group member to get any support from others, as there is often a system of spying within such organizations. Any doubts expressed, even to a close personal friend in the congregation, would usually be reported to the local leadership, and could result in suspension or expulsion. Because the dedicated convert believes that the organization has the only path to salvation, the idea of disfellowshipment can be terrifying. Thus, even if they were beginning to have serious doubts about some matters, most members put them out of their minds, out of fear of retribution. With the advent of the Internet, this situation has changed somewhat. There are, around the world, a wide variety of groups of former members of such potentially unhealthy religious groups specifically dedicated to helping people get free from their former organizations. They have websites and anonymous discussion forums, where “doubters” can go to get accurate information and help in sorting through their questions.
5.It is helpful for family and friends to know at least a bit about the history, doctrines, and policies of the group with which their loved one is involved. This way they can know what they are up against if they wish to intervene in any way with their loved one’s choice to be involved with the group. The only effective, practical method I have seen for having any chance of affecting the dedication of someone involved in such organizations is to very gently nurture any areas of even slight doubt that the convert may express. This must be done not by addressing them head-on, but by carefully and casually encouraging the person to talk about them.
6.Keeping the lines of communication open with a friend or relative who has begun studying with a troubling group or who has joined the group is difficult. The policies of many such groups encourage estrangement from family and non-group friends, and immersing oneself in an endless round of meetings and Bible studies, and perhaps even door-to-door or street witnessing. The really dedicated convert can spend almost all free time involved in these activities. Therefore it is vital to see that every opportunity for interaction with the convert is as positive, supportive, and loving as possible. Mocking their beliefs, arguing about doctrine, or complaining about the fact that they have little time for friends and family any more, will only lead them to conclude that they are being “persecuted for righteousness’ sake.”
7.Love is, in the end, the only answer for this situation. Love the person unconditionally. Express that love openly. Don’t be drawn into hostile discussions that go nowhere, and that only end up convincing them, in their own mind, that you don’t love God—and you don’t love them.
Useful documentation
Use the books and weblinks listed in this book, including those in the Web Resources and Books chapter, and add your own efforts to search for more information about the group or leader about which you have concerns. An easy way to do this on the Web is to make use of one of the large Internet websearch engines. My favorite is:
If you find useful information on the Web, collect it and print it out—but not to give to your loved one right away. Keep it on hand for future use, if they begin to evidence doubts about their involvement. Even then, don’t bury them in an avalanche of material, but dole it out in bits and pieces related to the specific questions they may begin to develop. If they become seriously disillusioned at some point, only then might it be helpful to offer them your complete collection of information.
And be sure to check the Field Guide to the Wild World of Religion companion website:
It has much more extensive information, documentation, and commentary on a number of troubling religious groups than could be included in this brief book.
Chapter 8
On Safari in the Wild World
In the tame world of religion of the 1950s, the path to becoming a preacher was very simple for the young man with aspirations to add “Reverend” to his name. He chose a denomination and headed for their seminary, a specialized college where he would be trained in the theological foundation of the denomination, and taught various skills, from public speaking to counseling. If he was successful in his studies and approved by the denomination’s leadership, he would be “ordained” and given credentials that qualified him to be hired as a pastor by any of the denomination’s congregations. He might choose instead to become a missionary or a travelling evangelist, but he would still accomplish those goals under the auspices of his chosen denomination.
Seminaries still churn out would-be pastors in the 21st century. But they are no longer the only path to the pastorate. In recent decades, the “self-made minister” is becoming a more and more common phenomenon. These men and women do their own independent study of the Bible, and may create their own idiosyncratic theology. They pick up speaking and writing skills by the seat of their pants. And then they declare themselves ready to spread their own brand of the Gospel, and gather their own disciples and supporters. It is may be surprising to many to learn that one does not need any specific education to be recognized by the government of many states as a “clergyman,” with the authority to officiate at weddings, start a church congregation, collect offerings, and more. In Michigan, for instance, the would-be minister, if questioned about his credentials, only has to show evidence that a group (of any size) of people accept him as their spiritual leader. And then he will be afforded all the same rights and privileges as the pastor of the 500-member Methodist congregation who attended seminary for six years and has a Master of Divinity degree.
Most large church denominations still insist that the clergymen that serve their congregations have a seminary education, whether in a denominational seminary or one that serves multiple denominations. But the fastest-growing movements in the Wild World of Religion these days are often characterized by leaders and congregations with no denominational affiliations. These independent religious groups and their pastors invent and reinvent themselves as they develop. They may form loose alliances with other independent groups, with which they share the same emphases on certain topics. Most of the time, they are accountable to no central authority of any kind. This can, in some cases, be viewed as a positive situation. It can provide an environment in which a preacher can promote his own version of the Gospel without fear that someone will censor his efforts, causing him to have to “water down” his message. But, on the negative side, it can provide an environment in which an unscrupulous leader can deceive and abuse his followers without fear that some greater authority will step in and intervene.
The variety of religious groups and movements in the United States to choose from these days is wide indeed. It would fill a whole book to just name them all. And it would take several encyclopedia-sized sets of books to provide even minimal descriptions of their teachings and activities. But there are four such movements that have been very influential in changing the landscape of the Wild World of Religion in the past few decades. The next four chapters will take the reader on safari to get a closer look at these four movements. Although some individual leaders who are involved in the development and promotion of these movements are affiliated with historical church denominations, a large number of them are, indeed, independent entrepreneurs, accountable to no one but themselves.
End Times Prophecy Movement
Men and women have been predicting the imminent return of Jesus since His departure from Earth in the first century.
