Tag: anger

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Weaponized Forgiveness, Institutional Abuse, and Evangelical Justifications for Harm

Forgive and Forget? The Dark Side of Christian Forgiveness Culture

One of the main reasons I left mainstream Christianity is the way forgiveness has been weaponized. It’s used not as a path to healing but as a tool to silence victims, excuse harm, and protect institutions.

Instead of confronting abuse, many churches demand those survivors “forgive as they have been forgiven,” which conveniently shields perpetrators and absolves leadership from responsibility. Nowhere is this clearer than in the Southern Baptist Convention (SBC)—the largest Protestant denomination in the U.S.—which has spent decades covering up abuse while doing the bare minimum to protect children.

What Is the Southern Baptist Convention (SBC)?

The Southern Baptist Convention (SBC) is the largest Protestant denomination in the U.S., with over 47,000 churches and 13 million members as of 2024. Founded in 1845, the SBC split from northern Baptists over slavery and has since maintained a conservative theological stance.

The SBC holds complementarian beliefs, teaching that men and women have distinct, God-ordained roles with male headship in both the church and the home. This doctrine reinforces strict gender hierarchies, contributing to a culture of silence around abuse, particularly when male leaders are involved.

The SBC’s Persistent Failure to Protect Children

Despite its size and influence, the SBC has long failed to protect children from abuse. Recent reports show that only 58% of SBC-affiliated congregations require background checks for staff and volunteers working with children, and in smaller churches, this number drops to just 35%. A past audit revealed 12.5% of background checks flagged criminal histories that could disqualify individuals from church roles. These numbers underscore the SBC’s ongoing failure to address its own scandals.

Even if some churches struggle financially, it’s grossly irresponsible to assume volunteers are qualified without basic screenings. Churches should at the very least implement strict policies and mandatory training on abuse prevention and reporting—but the data proves otherwise.

Source: Southern Baptist Membership Decline Slows, Baptisms and Attendance Grow | Lifeway Research | May 7, 2024

SBC’s Hidden Influence: The Non-Denominational Loophole

Many churches that appear to be “non-denominational” are quietly affiliated with the SBC for financial and structural support. This means:

  • They may not openly use “Southern Baptist” in their name, yet still receive funding, resources, and pastoral training from the SBC.
  • Their leadership and policies often align with SBC doctrine, even if they market themselves as independent.
  • Some SBC-affiliated churches hide their connections to avoid association with the denomination’s abuse scandals, while still benefiting from its network.

This hidden network allows the SBC to maintain significant influence over American evangelicalism, even among those who believe they’re attending independent churches. And when scandals emerge, the denomination claims little accountability over individual churches, even as it continues to fund them.

  • The Guidepost Report (2022) exposed that SBC leadership maintained a secret list of over 700 abusive pastors, shielding them from consequences while survivors were ignored, discredited, or retaliated against.
  • Jennifer Lyell, an SBC abuse survivor, was vilified by church leadership when she came forward. Instead of support, she was publicly shamed, and her abuser faced no consequences.
  • Christa Brown, another survivor, spent years advocating for reform after being assaulted by her youth pastor. The SBC’s response? Stonewalling, gaslighting, and further silencing.

This is not an anomaly. It’s a pattern.

The Hillsong Scandal: A Deep Dive into Leadership, Accountability, and Institutional Culture

Hillsong Church, once hailed as a beacon of contemporary Christianity with its celebrity-driven worship services and massive global influence, has been mired in a series of scandals that have sent shockwaves through the church and beyond. The drama surrounding Hillsong reflects much deeper systemic issues within religious institutions, particularly those that prioritize celebrity culture, financial power, and unchecked leadership.

Brian Houston and His Father’s Abuse Scandal

At the heart of the Hillsong scandal is the case of Brian Houston and his handling of sexual abuse allegations against his father, Frank Houston, a founding member of the Assemblies of God in New Zealand. Frank Houston’s abuse of children became widely known, but Brian Houston’s failure to act—despite being aware of the allegations for decades—has raised serious questions about the church’s culture of secrecy and its prioritization of protecting its leaders over seeking justice for victims.

In 2021, Brian Houston was charged with covering up his father’s abuse, but he was acquitted in 2023. While the legal outcomes may be behind him, the moral and ethical questions surrounding his actions remain. His failure to report the abuse to the authorities and the lack of transparency in how Hillsong handled the situation speaks to the larger issue of institutions shielding leaders from accountability, especially when their actions threaten the church’s public image.

Carl Lentz and Leadership Failures

Another key figure in the Hillsong saga is Carl Lentz, the former lead pastor of Hillsong New York. Lentz’s celebrity status, especially his close relationships with figures like Justin Bieber, elevated him to international fame. But in 2020, Lentz was fired from his position after admitting to an extramarital affair. The church’s response to Lentz’s scandal raised more questions than answers. Hillsong failed to address the broader cultural issues at play—namely, a leadership model built on celebrity culture and a lack of accountability.

The church’s focus on its brand, public image, and the reputations of its leaders made it easier to overlook the toxic dynamics that led to Lentz’s behavior. His fall from grace demonstrated the dangers of elevating leaders to superstar status, where moral accountability is secondary to their influence and popularity.

Financial Mismanagement and Lack of Transparency

Financial scandals have also been a hallmark of Hillsong’s decline. Despite its non-profit status, Hillsong has faced accusations of lavish spending by its leaders, including Brian Houston, and financial mismanagement that prioritized the comfort of senior leaders over the needs of the congregation. Hillsong’s lack of financial transparency has led many to question how donations were being spent, particularly when its leaders were living luxurious lifestyles while the church’s financial practices remained opaque.

Reports have shown that church members had little insight into the church’s budgeting or financial decisions, raising alarms about how donations were being used. This financial opacity has created a culture of distrust, with many questioning whether Hillsong truly operated as a faith-based organization or as a business built around its leaders’ financial gain.

Celebrity Culture and Unchecked Leadership

The rise of Hillsong as a “celebrity church” is a clear example of the dangers of celebrity culture within religious organizations. Leaders like Brian Houston and Carl Lentz became more known for their status than their spiritual leadership. This culture created a disconnect between the mission of the church and the behaviors of those at its helm, fostering an environment where moral failings were excused, and accountability was pushed aside in favor of maintaining the church’s celebrity-driven image.

The celebrity culture at Hillsong is not an isolated phenomenon—many mega-churches and influential religious organizations have succumbed to similar dynamics. Leaders are often viewed as untouchable figures whose actions are excused because of their fame and influence. This lack of accountability has led to repeated scandals and a breakdown in trust between church leadership and their congregations.

A Culture of Silence and Protection

Celebrity culture and the culture of silence are both hallmarks of Christian culture, where forgiveness is weaponized to silence victims and maintain the church’s authority. Survivors who seek accountability are often told they are “bitter” or “holding onto unforgiveness,” while abusers are framed as sinners in need of grace.

This forced-reconciliation model doesn’t just silence victims—it actively enables abusers. Over and over, religious institutions have shielded predators while insisting their victims move on.

  • The Catholic Church sex abuse scandal followed the same pattern—priests were quietly transferred rather than removed.
  • The Southern Baptist Convention (SBC) was exposed in 2022 for covering up hundreds of abuse cases, prioritizing its reputation over protecting the vulnerable.
  • The Institute in Basic Life Principles (IBLP), made infamous by Shiny Happy People, used its teachings to guilt victims into silence, reinforcing submission as godliness.
  • The Mormon Church (LDS) has been accused of systematically covering up child sexual abuse, instructing bishops to handle cases internally rather than report them to authorities. The “help line” for abuse victims has been exposed as a legal shield to protect the church from liability.
  • Jehovah’s Witnesses have a longstanding pattern of protecting sexual predators under their “two-witness rule,” which requires at least two people to witness abuse for it to be considered valid. This impossible standard allows abusers to go unpunished while victims are shunned for speaking out.

This cycle continues because religious institutions prioritize obedience and reputation over accountability. Instead of advocating for justice, they demand submission—a dynamic that ensures abuse thrives in the shadows, disguised as grace.

The Evangelical Rejection of Modern Psychology

Many evangelicals reject modern psychology, fearing it undermines biblical authority and promotes a so-called “victim mentality.” Books like Bad Therapy are used to discredit trauma-informed approaches, mental health care, and gentle parenting—reinforcing the belief that obedience and submission matter more than emotional well-being.

But this isn’t just about dismissing psychology—it’s about control. Evangelical spaces often use forgiveness as a tool to suppress legitimate pain and absolve abusers of accountability. Instead of being a process that centers the victim’s healing, forgiveness is reframed as an obligation, a test of faith that prioritizes reconciliation over justice.

This kind of messaging pressures survivors into “forgiving and forgetting” under the guise of spiritual growth. As Susan Forward explains in Toxic Parents, this demand for immediate forgiveness often leads to “premature reconciliation,” where the victim is pushed to restore relationships without ever addressing the harm done. She describes how toxic family systems—and by extension, religious institutions—weaponize guilt, framing any resistance to reconciliation as bitterness, rebellion, or even sin. Forward emphasizes that true healing requires acknowledging pain, setting boundaries, and understanding that some relationships are too harmful to maintain. Forgiveness, in this sense, should never be about dismissing harm but about reclaiming personal agency.

Similarly, Pete Walker in The Tao of Fully Feeling critiques how many forgiveness frameworks, particularly those influenced by religious teachings, encourage victims to suppress righteous anger rather than process it. He argues that when people are pressured to forgive too soon, they bypass the necessary emotional work of grief and anger, which are essential steps in healing. Walker describes how survivors of abuse are often gaslit into believing that their pain is an obstacle to their spiritual growth rather than a justified response to harm. In contrast, he advocates for harvesting forgiveness out of blame—a process that allows victims to first fully validate their experiences, express their anger, and grieve their losses before even considering forgiveness. This approach reframes forgiveness as something that should serve the survivor’s well-being rather than the comfort of the perpetrator.

This is why modern psychology takes a different approach. Unlike evangelical teachings that frame forgiveness as a duty, trauma-informed perspectives recognize that forgiveness is a choice—one that should empower the survivor, not burden them with more guilt. True healing requires honoring all emotions, including anger, rather than rushing to absolution for the sake of appearances or religious pressure.

ACBC “Biblical Counseling”: When Religion Overrides Psychology

Another significant issue within certain Christian communities is the rise of the Biblical Counseling movement, particularly through the Association of Certified Biblical Counselors (ACBC) and its Nouthetic Counseling model. This approach starkly rejects psychological expertise and promotes the belief that biblical wisdom alone is sufficient to address mental health struggles, trauma, and even domestic violence. While this may seem like a spiritual response to real-world issues, it often exacerbates the trauma and leads to harmful advice.

One glaring problem with ACBC counseling is its lack of professional psychological training. Many of its so-called counselors do not possess accredited education in mental health fields. Instead, they rely on an outdated and rigid interpretation of scripture that reduces complex psychological issues to mere spiritual shortcomings. This is particularly dangerous in cases of trauma, mental illness, and domestic violence, where the guidance of trained mental health professionals is crucial.

Additionally, ACBC’s approach often results in victim-blaming, particularly for women who are struggling with abuse or neglect. Rather than providing the resources and support these women need, the movement encourages them to endure hardship with a sense of spiritual submission. This can exacerbate feelings of helplessness and self-blame, which are already prevalent among victims of abuse.

My Experience within ACBC Biblical Counseling

I was involved in a biblical counseling program that reinforced a system of patriarchal control, stifling my autonomy and presenting a distorted view of marriage and gender roles.

One of the most telling moments was when I encountered an excerpt from The Excellent Wife by Martha Peace in one of the workbooks. The list of expectations outlined for a wife to “glorify” her husband was staggering and disempowering. It included directives like:

  1. Organizing cleaning, grocery shopping, laundry, and cooking while fulfilling your “God-given responsibility” so that your husband is free to focus on his work.
  2. Saving some of your energy every day for him.
  3. Prioritizing your husband above children, parents, friends, jobs, Bible studies, etc., and rearranging your schedule whenever necessary to meet his needs.
  4. Speaking positively about him to others and never slandering him—even if what you’re saying is true.
  5. Doing whatever you can to make him look good, from running errands to helping accomplish his goals, while never taking offense if he chooses not to use your suggestions.
  6. Considering his work, goals, hobbies, and religious duties more important than your own.

As I’ve explained, these expectations weren’t just fringe ideas—they were central to the teachings of Biblical Counseling, widely embraced within the Southern Baptist Convention and many non-denominational churches. What I experienced wasn’t just about a partnership; it was about submission—unquestioning and absolute. The woman’s role was essentially to serve her husband’s needs and desires, no matter the cost to her own identity or autonomy.

But perhaps one of the most chilling aspects of this program was a statement that underscored the complete denial of personal rights. The workbook stated that humble people have “no rights” in Christ—only responsibilities. It referenced Philippians 2:3-8 to justify this perspective.

Don’t be selfish; don’t try to impress others. Be humble, thinking of others as better than yourselves. Don’t look out only for your own interests, but take an interest in others, too. You must have the same attitude that Christ Jesus had.

The workbook then presented a list of “rights” that were seen as sinful or selfish to claim in this context. Some of the rights included:

  • The right to control personal belongings
  • The right to privacy
  • The right to express personal opinions
  • The right to earn and use money
  • The right to plan your own schedule
  • The right to respect
  • The right to be married, protected, appreciated, desired, and treated fairly
  • The right to travel, to have a good education, to be beautiful

There were over thirty items on this list. This wasn’t just a list of personal sacrifices; it was a grooming tool that laid the groundwork for further abuse and manipulation under the guise of spiritual obedience.

These teachings were not about partnership, love, or mutual respect. They were about control, and they left no room for the dignity and rights of individuals, especially women.

If you want to dive deeper into the power dynamics at play in these teachings, I highly recommend listening to this podcast that breaks down the power play behind these ideologies.

A study on women’s anger found that common triggers for anger in women include feelings of helplessness, not being listened to, perceived injustice, and the irresponsibility of others. Instead of addressing these genuine concerns, ACBC’s authoritarian approach often pushes women to submit further, casting aside their voices and their safety in favor of a misguided spiritual ideal. This not only exacerbates their mental health but creates an environment ripe for spiritual abuse.

Corporal Punishment and Legal Definitions of Abuse

A major component of ACBC’s teachings also intersects with the controversial use of corporal punishment, where a thin line between discipline and abuse is often blurred. In some evangelical communities, particularly those influenced by ACBC’s authoritarian doctrines, corporal punishment is defended as a necessary part of biblical discipline, despite overwhelming legal and psychological evidence that physical discipline can have long-term harmful effects.

One of the most enduring arguments for corporal punishment is the misquoted phrase, “Spare the rod, spoil the child.” However, this phrase does not originate from the Bible. It comes from a 17th-century satirical poem by Samuel Butler, Hudibras. Despite this, it continues to be used in evangelical circles to justify spanking, whipping, and other forms of physical punishment.

The Bible passages often cited to defend corporal punishment—Proverbs 13:24, 22:15, 23:13-14, 29:15, and Hebrews 12:5-13—are frequently interpreted in a rigid, literal manner by proponents of corporal punishment. However, this literal approach is a key part of what historian Mark Noll refers to as “the scandal of the evangelical mind.” This narrow hermeneutic reflects a resistance to modern biblical criticism, science, and intellectual inquiry. It prioritizes a literal interpretation of scripture without considering the historical, cultural, and literary context of these texts. As a result, the teachings of scripture are applied in ways that disregard the broader ethical and psychological implications of corporal punishment.

Despite the continued justification for corporal punishment in these circles, modern research overwhelmingly shows its harmful effects. Studies indicate that physical discipline can lead to increased aggression, mental health issues, and weakened parent-child relationships. Yet, many evangelicals remain unwilling to reconsider this harmful tradition, which reflects a broader resistance within conservative Christianity to engage with contemporary understandings of psychology, trauma recovery, and legal definitions of abuse.

To clarify what constitutes abuse, Congress enacted the Federal Child Abuse Prevention and Treatment Act (CAPTA) in 1974, defining physical abuse as:

The infliction of physical injuries such as bruises, burns, welts, cuts, bone and skull fractures, caused by kicking, punching, biting, beating, knifing, strapping, and paddling.

Despite this clear legal definition, corporal punishment remains legal in all 50 states, with 19 states still allowing paddling in schools. This creates a disturbing disconnect: what is considered child abuse in some settings (such as foster care) is still widely accepted in evangelical homes and schools, even when it causes lasting harm to children.

This tension highlights the problematic nature of ACBC’s teachings, which sometimes encourage discipline methods that can be classified as abusive under legal definitions. Rather than fostering healthy relationships between parents and children, these practices often reinforce cycles of harm and emotional neglect, contributing to the very psychological issues ACBC claims to address. The refusal to acknowledge these realities creates a fertile ground for continued spiritual and psychological abuse.

The Case of John MacArthur and Grace Community Church (GCC)

One of the most disturbing examples of ACBC counseling practices, combined with the authoritarian culture it fosters, can be seen in the actions of John MacArthur, the pastor of Grace Community Church in Sun Valley, California, and his church’s mishandling of abuse allegations.

MacArthur has long been a proponent of the Nouthetic Counseling model, promoting a brand of counseling that prioritizes submission and forgiveness above all else, even in cases of serious abuse. One such case involves Eileen Gray, a woman who endured severe abuse at the hands of her husband, David Gray, while seeking help from Grace Community Church. Instead of providing support or professional counseling, Eileen was told by church leaders that seeking outside help was “worldly” and wrong.

Eileen’s testimony reveals the disturbing practices within GCC, where she was repeatedly told to forgive her abuser even if he was not repentant. Pastor Carey Hardy, a close associate of MacArthur, allegedly taught Eileen the “threefold promise of forgiveness”—a concept detailed in a booklet by MacArthur himself. According to this model, forgiveness means acting as though the abuse never happened, never bringing it up again, and never sharing it with others. This approach not only trivializes the severity of abuse but also places the onus on the victim to endure suffering for the sake of forgiveness and spiritual purity.

What is perhaps most alarming is the pressure placed on Eileen to allow David back into the home and “model for the children how to suffer for Jesus.” Eileen was told to accept her husband’s abuse and, in a deeply misguided view, to make her children witness this suffering as an example of Christian resilience. When Eileen refused to allow her children to be exposed to further abuse, she was met with resistance and intimidation.

The Revelation of Abuse and MacArthur’s Dismissal

Despite Eileen’s pleas for help, GCC’s response was woefully inadequate. When Eileen eventually sought counsel from Alvin B. Barber, a pastor who had officiated her marriage, Barber corroborated her account of the abusive counseling she had received from Hardy. Barber’s testimony was a damning indictment of both Hardy and the church’s leadership, as he described how Eileen was told to submit to her abuser and accept the abuse as part of her spiritual journey.

Eileen’s refusal to allow her children to remain in an abusive environment ultimately led her to request removal from the church’s membership. However, in a shocking display of disregard for her safety and well-being, Grace Community Church denied her request and continued to maintain her as a member, further compounding the trauma she had already experienced.

In the wake of these revelations, MacArthur’s involvement in the case became a point of contention. While MacArthur publicly denounced David Gray’s actions and supported his conviction, he simultaneously failed to hold his own leadership accountable for their role in enabling the abuse. MacArthur’s contradictory statements and lack of transparency in addressing the failures of his church’s leadership reflect a deeper systemic issue within his ministry: a prioritization of church authority and reputation over the safety and well-being of its members.

The Larger Implications: Spiritual Abuse and Lack of Accountability

The case of Eileen Gray is far from an isolated incident. It highlights a pattern within certain corners of the evangelical church, where women’s voices are silenced, and their suffering is minimized in favor of preserving a theological ideal that values submission and suffering over justice and healing. This pattern can lead to widespread spiritual abuse, where individuals are subjected to harmful advice and counseling that prioritizes conformity over personal well-being.

Furthermore, the lack of accountability for church leaders like John MacArthur, who have enormous influence in evangelical circles, contributes to the perpetuation of this toxic culture. By refusing to acknowledge the harmful consequences of ACBC-style counseling and the dismissive responses to abuse victims, MacArthur and others in positions of power not only fail to protect the vulnerable but also send a message that spiritual authority trumps the dignity and safety of individuals.

In the case of John MacArthur’s response to abuse allegations within his church, we see a chilling example of how religious institutions, under the guise of biblical wisdom, can cause immense harm. Eileen Gray’s story is a reminder of the dangers of theological systems that prioritize submission, forgiveness, and authority without regard for the trauma and suffering of individuals.

As these abuses come to light, it’s essential to continue challenging the status quo and demand greater accountability from religious leaders and organizations that have long been able to operate with impunity. Victims of spiritual abuse must be heard, and their stories must be validated, not dismissed or ignored.

The Bigger Picture: Power, Control, and the Misuse of Forgiveness

Whether we’re talking about institutional abuse, forced forgiveness, corporal punishment, or the rejection of psychology, the common denominator is control.

Evangelicals often claim that therapy “makes people feel like victims”, yet they embrace an even bigger victim narrative—the belief that Christians are under attack, that psychology is a threat, and that questioning church authority is dangerous.

Modern psychology isn’t perfect. Some aspects can promote excessive victimhood narratives. But that doesn’t mean psychology is inherently bad.

What we need is balance:

  • Healing that acknowledges real harm without trapping people in a victim identity.
  • Forgiveness as a choice, not a weapon.
  • Accountability for abusers, not silence for survivors.

Forgiveness should never be used to:

❌ Silence victims

❌ Excuse abuse

❌ Bypass justice

Discipline should never be an excuse for violence.
Faith should never be a shield for abusers.

Final Thoughts

Leaving mainstream Christianity wasn’t about rejecting faith—it was about rejecting an abusive system that prioritizes power over people.

If the church truly cared about justice, it would:

✔️ Prioritize abuse prevention over “cheap grace.”
✔️ Hold abusers accountable instead of demanding forced forgiveness.
✔️ Recognize that psychology isn’t a threat—but unchecked religious authority is.

It’s time to stop justifying harm in the name of God.

If you’re questioning a church’s affiliation with the Southern Baptist Convention (SBC), here are a few ways to check:

  • Ask directly—but be aware that some churches may downplay or obscure their affiliation.
  • Look for “Great Commission Baptists”—a rebranded term used by some SBC churches to distance themselves from controversy.
  • Use the SBC church locator tool online.
  • Investigate whether the church’s pastors were trained at SBC seminaries (e.g., Southern Baptist Theological Seminary, Southwestern Baptist Theological Seminary).

But here’s the thing: A new approach is emerging—one that focuses on community-driven solutions to address the consequences of institutional failures. Transparency, accountability, and education are now essential for organizations to operate ethically in the 21st century.

As these movements grow, it’s clear that change is happening. If you’re interested in exploring these shifts, especially within religious institutions, check out the upcoming docuseries dropping this Easter Sunday. It will dive deep into the pressing need for institutional reform, highlighting the intersection of religious nonprofits and the modern world. The series will explore the ethical, financial, and leadership issues many faith-based organizations face today. For more information, visit The Religion Business.

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How Creative Expression Helps Overcome Trauma

When you grow up in a high-control environment—whether through religion, a rigid upbringing, or a spiritual path that preaches emotional suppression—it can feel like your natural human emotions are something to be ashamed of. I’ve lived it. In the high-control religion I was a part of, anger wasn’t just frowned upon; it was portrayed as sinful, a sign of personal failure or weakness. Through the lens of ACBC Biblical counseling (Nouthetic Counseling), anger was framed as something to be suppressed, manipulated out of existence with tactics like guilt, shame, and isolation. But here’s the truth: anger, like any other emotion, isn’t inherently wrong. It’s human. And when we lose access to it, we also lose access to parts of ourselves.

Anger, as Aristotle once put it, is a passion. When experienced and expressed for the right reasons and in the right way, it can even be virtuous. Yet, in so many spiritual environments, particularly the ones I encountered, emotions like anger were seen as dangerous, spiritually harmful, or outright sinful. Especially for women, who are often taught to prioritize harmony and remain calm at all costs, anger can become something we’re scared to touch. For men, anger might be more accepted, but vulnerability is not, creating its own emotional imbalance.

What happens when we suppress emotions like anger? We get stuck, often feeling disconnected from our bodies, from our creativity, and from any sense of playfulness. That’s why art and play become essential tools in healing from spiritual and religious trauma. They allow us to access and express emotions that were long buried, giving us the space to feel without fear. Art doesn’t just heal—it empowers. It gives back what was stolen. Let’s unpack why:

Why Art & Play Matter in Healing Trauma

Trauma—especially the kind stemming from spiritual or religious abuse—can leave you feeling stuck, numb, or like a stranger to your own creativity. High-control environments stifle our freedom to express, explore, or simply be. Art and play can feel like reclaiming those parts of us that were silenced, buried under the weight of shame, fear, or guilt.

“Wherever I look, I see the same themes: not being allowed to feel, to say what you feel, to trust your perceptions, to ask for what you need. This is how we remain imprisoned in our pain.” -Alice Miller

Engaging in creative expression—whether it’s painting, dancing, writing, or making music—gives us a way to process emotions that can be difficult, even impossible, to articulate. Trauma lodges itself deep in the body and subconscious, often beyond the reach of words. But through art, we can access those hidden parts and begin to heal them in ways that talking just doesn’t touch. It’s like tapping into a language the body understands.

Play, on the other hand, might feel like a foreign concept if you’ve been conditioned to take life way too seriously, to follow rules without question. But it’s through play that we reconnect with spontaneity, joy, and a sense of safety—things that high-control environments tend to strip away. Play is about reawakening that inner child, the part of you that knows how to explore and create without fear of judgment. It’s about taking back the joy you were told to suppress.

How Art & Play Help in Deconstructing Religious Trauma

When we start unraveling the teachings we once held as truth, it can feel like walking through a minefield. Shame, fear, and guilt are often deeply embedded in the narratives we were fed. Art becomes a tool for rebellion, a way to question, challenge, and rewrite those beliefs. By creating, we aren’t just making things; we’re making space for new perspectives. We’re loosening the grip that old doctrines had on us.

In high-control environments, the idea of play is usually dismissed as frivolous or even sinful. Reclaiming that sense of play is like finding a key to unlock the parts of yourself that were shut away. Playfulness, whether it’s dancing with wild abandon, hula hooping (yes, circus arts shoutout!), or exploring new hobbies, gives you back a sense of agency. It’s a way to create space for curiosity again, to embrace wonder without the burden of fear or shame. Think of it as giving yourself permission to live without someone else’s narrative hanging over you.

Scientific Backing for Creative Therapies

The science backs this up, too. Numerous studies have shown that creative therapies—like art, dance, and even movement-based play—can significantly reduce symptoms of PTSD, anxiety, and depression. They work by helping the brain rewire itself through neuroplasticity. When you engage in creative activities, you’re not just distracting yourself—you’re helping your brain form new, healthier connections. You’re building resilience, reprogramming the way your brain responds to trauma.

Art and play ignite parts of the brain that foster emotional regulation and healing. This is where trauma lives, after all—deep within the nervous system. But creativity taps into a different part of the brain than verbal communication does, allowing survivors of trauma to express and release emotions they may not even know they’re holding onto.

By embracing art and play, you’re not just finding a distraction from your pain—you’re giving yourself a way to heal, to reclaim parts of yourself that were taken, and to reconnect with joy, creativity, and freedom. The beauty of it all? There’s no right or wrong way to do it. You’re creating your path forward. So, grab that paintbrush, dance it out, or pick up that pen and let your soul speak.

Resources for Healing Through Art and Play

Books:

  1. “Healing the Fragmented Selves of Trauma Survivors” by Janina Fisher
    This book dives into how trauma fragments a person’s sense of self, especially those recovering from spiritual abuse or high-control environments. Fisher provides practical tools, like body-based therapies and creative expressions, to help reintegrate those fragmented parts into a cohesive whole.
  2. “Trauma and Recovery” by Judith Herman
    Herman’s work is a cornerstone in understanding trauma and its long-term effects. She emphasizes the importance of survivors reclaiming their voices, and how creative expression—whether through writing, painting, or dance—plays a critical role in their recovery journey.
  3. “The Creative Cure” by Jacob Nordby
    Nordby explores how reconnecting with creativity can reignite your sense of self and joy. Especially for those who’ve had their emotional expression controlled or diminished by strict belief systems, this book offers a roadmap to reclaiming a more authentic, free version of yourself through creativity.
  4. “Complex PTSD: From Surviving to Thriving” by Pete Walker
    This book focuses on healing the long-term effects of complex PTSD, which many individuals from high-control religious backgrounds experience. Walker highlights how therapeutic outlets like art, journaling, and other forms of play help survivors process their trauma and begin to thrive again.
  5. “Art Therapy Sourcebook” by Cathy Malchiodi
    Malchiodi is a pioneer in the field of art therapy. This book is a practical guide for anyone looking to explore art as a form of emotional expression and healing, especially in the context of trauma recovery. It offers hands-on approaches for integrating creative expression into your healing process.

Articles & Journals:

  1. American Art Therapy Association
    This site offers numerous research studies on the effectiveness of art therapy in healing trauma, especially for those recovering from spiritual abuse or restrictive environments. It provides a well-rounded view of the therapeutic benefits of engaging in creative arts.
  2. International Journal of Play Therapy
    A comprehensive journal that highlights the healing potential of play therapy for trauma survivors. It explores how play can foster emotional resilience and repair, allowing individuals to reconnect with parts of themselves that were silenced or controlled.
  3. “Creative Arts Therapies and Trauma: Scope and Impact”
    A review that outlines how various forms of creative expression—like music, drama, and visual arts—help trauma survivors heal. This article explains how these therapies leverage the brain’s neuroplasticity to create new, healthier emotional patterns.

Experts & Practitioners:

  1. Pat Ogden – Sensorimotor Psychotherapy
    Ogden’s work is at the intersection of movement and trauma recovery. She focuses on how trauma manifests in the body and uses techniques like creative movement and body-based therapies to help people heal from deep emotional wounds. Her book “Trauma and the Body” is a great resource for understanding this approach.
  2. Peter Levine – Somatic Experiencing
    Levine is renowned for his work on trauma recovery through the body. His book “Waking the Tiger: Healing Trauma” offers insights into how movement and body-based expression can help survivors release trauma and regain a sense of safety and control.

Podcasts & Websites:

  1. Sounds True – Insights at the Edge Podcast
    Hosted by Tami Simon, this podcast often features interviews with leading experts in trauma and healing. Guests like Peter Levine and Pat Ogden discuss the importance of integrating creative practices like art and movement into trauma recovery.
  2. Healing Arts Radio (Online Radio Show)
    Focused on art therapy and trauma healing, this show features episodes on creative therapies and personal stories of recovery through art. It’s an inspiring resource for understanding how play and art can transform emotional wounds into creative empowerment.
  3. Institute for Creative Mindfulness
    This site provides resources and courses on expressive arts therapies for trauma survivors. It emphasizes how art and movement therapies foster resilience and healing by tapping into emotional expression and body awareness.
Posted on in Bible, biblicalworldview, challenges, christianfaith, deconstruction, holistic health, mental health, newagetojesus, physiology, spiritualabuse, testimonies, theology, wordofgod, worldview

Religion, Emotion Suppression & Emotional Health

Anger itself isn’t fundamentally a sin; it’s a normal human emotion. However, as many of you know, I experienced spiritual abuse through ACBC Biblical counseling, also known as Nouthetic Counseling. This form of counseling, frequently used by the high-control religion I was part of, often employs various tactics to manipulate individuals into suppressing their anger.

High control religions often manipulate individuals against feeling anger by employing several tactics:
1. **Guilt and Shame**: They teach that anger is sinful or a sign of personal weakness, inducing guilt and shame in individuals who feel it.

2. **Doctrine and Indoctrination**: They emphasize doctrines that label anger as negative or spiritually harmful, encouraging followers to suppress it.

3. **Surveillance and Confession**: Constant surveillance and confession practices make individuals self-police their emotions, including anger.

4. **Isolation**: Isolating individuals from outside influences that might validate their feelings, keeping them within an echo chamber that reinforces the group’s views.

5. **Emotional Suppression**: Promoting emotional suppression as a virtue, advocating for calmness and forgiveness in all situations, often to the detriment of the individual’s mental health. 

These methods can deeply impact personal autonomy and emotional well-being, making it difficult for individuals to express or even recognize their anger.

In many religious and philosophical traditions, it’s acknowledged that feeling anger is a normal part of human experience. What can make anger sinful or morally problematic is how one responds to it and the actions it provokes.

The philosopher Aristotle described anger as a passion that, when experienced and expressed appropriately, can be virtuous.

The key is to be angry for the right reasons and in the right way.

Anger is understood as a normal emotional response to perceived threats or injustices. It’s part of the body’s natural fight-or-flight response and can be constructive when it motivates problem-solving and assertiveness.

Yet, High control religions often manipulate feelings of anger by framing them as sinful or spiritually harmful. They may discourage members from expressing anger or dissent, promoting instead the idea of forgiveness and submission to authority. Additionally, they may use guilt or shame to suppress anger, portraying it as a sign of weakness or lack of faith.

In extreme cases, anger may be labeled as a tool of the devil or a hindrance to spiritual growth, further reinforcing control over members’ emotions.

Suppressing anger can lead to negative health effects and mental distress, while constructive expression of anger can lead to positive change and resolution of conflicts.

Gender Roles & Expectations

  • Boys: Anger is often viewed as a more acceptable and natural response. They are frequently socialized to see anger as a sign of strength or assertiveness.

This can lead to a normalization of more aggressive behaviors and a lack of encouragement to explore other emotional responses.

  • Girls: In contrast, girls are often discouraged from expressing anger and are instead encouraged to use “nicer voices” or to remain calm and composed.

This reinforces traditional gender roles that value submissiveness, agreeableness, and emotional labor from women.

  • From a young age, girls are socialized to prioritize the needs of others and maintain harmony in relationships. Being assertive or expressing anger can be seen as disruptive to these social expectations.
  • Boys, on the other hand, might not receive the same level of guidance on emotional regulation, particularly concerning emotions like vulnerability or sadness, which are often socially discouraged in males.
  • From a young age, girls are socialized to prioritize the needs of others and maintain harmony in relationships. Being assertive or expressing anger can be seen as disruptive to these social expectations.
  • Boys, on the other hand, might not receive the same level of guidance on emotional regulation, particularly concerning emotions like vulnerability or sadness, which are often socially discouraged in males.

Long-term Consequences:

The reinforcement of these gender roles can perpetuate a cycle where men and women struggle with different aspects of emotional health. Men might face challenges in expressing vulnerability, while women might struggle with assertiveness and setting boundaries.

In professional and personal relationships, these dynamics can lead to power imbalances and communication issues, affecting everything from career advancement to personal satisfaction.

The way anger and other emotions are socially regulated based on gender reinforces traditional gender roles and affects the emotional development of individuals.

Recognizing and addressing these biases can lead to healthier emotional expressions and relationships for both men and women.

Sources:

Fierce Self compassion by Kristin Neff, PhD

Survey of Communication Study/Chapter 13 – Gender Communication – Wikibooks, open books for an open world

Exploring how religion suppresses emotions involves examining religious teachings, cultural practices, and the interpretation of sacred texts. Here are some resources that delve into this topic from various perspectives:

Books:

  1. “The Will to Change: Men, Masculinity, and Love” by bell hooks
    • This book discusses how cultural norms, often influenced by religious teachings, shape the emotional lives of men, encouraging the suppression of vulnerability and emotional expression.
  2. “Emotion and Religion: A Critical Assessment and Annotated Bibliography” by John Corrigan
    • This comprehensive work explores the complex relationship between emotion and religion, providing both theoretical discussions and annotated references for further research.
  3. “Holy Tears: Weeping in the Religious Imagination” edited by Kimberley Christine Patton and John Stratton Hawley
    • This collection of essays examines the role of tears and emotional expression in various religious traditions, offering insights into how certain emotions are both encouraged and suppressed.
  4. “The Varieties of Religious Experience” by William James
    • Although an older text, James’ exploration of religious experiences includes discussions on how different religions view and handle emotions, including suppression.

Articles:

  1. “Emotion Regulation in Religious Contexts” by Edward R. Canda in the Journal of Religion and Health
    • This article examines how religious contexts influence emotional regulation, including both the suppression and expression of emotions.
  2. “Religious Influences on Emotion Regulation” by Richard S. Lazarus in the book “Handbook of Emotions”
    • This chapter discusses how different religious traditions guide the regulation of emotions, often promoting certain emotions while suppressing others.
  3. “Religiosity and Emotion Regulation” by Charlotte van Schie and Michiel van Elk in Frontiers in Psychology
    • This research article explores how religiosity influences emotional regulation strategies, including suppression.

Academic Papers and Theses:

  1. “Emotion Suppression in Religion: A Study of Christian, Jewish, and Muslim Communities”
    • This thesis (or dissertation) might be found through university libraries and explores how different religious communities approach emotion suppression.
  2. “The Role of Religion in Emotion Regulation: Insights from a Psychological Perspective” by Kevin L. Ladd and Bernard Spilka in the International Journal for the Psychology of Religion
    • This paper provides a psychological perspective on how religious beliefs and practices affect emotional regulation, including suppression.

Online Resources:

  1. Pew Research Center: Religion & Public Life
    • Pew Research often publishes studies and reports on the intersection of religion and various aspects of life, including emotional health and expression.
  2. Psychology Today: Religion and Spirituality
    • This section of the Psychology Today website features articles on how religion impacts emotional well-being, including the suppression of emotions.
  3. The Stanford Encyclopedia of Philosophy: “Emotion in Christian Philosophy”
    • This entry explores how Christian philosophy has historically viewed emotions and their expression or suppression.

These resources offer a broad overview of how different religious traditions and interpretations can influence the suppression of emotions. They provide insights from psychological, sociological, and theological perspectives.