I was four years old when I learned about the lake of fire in Sunday school. Though we sang, “Jesus loves me, this I know,” it was the vision of burning in hell for eternity that stuck with me and haunted my dreams.
I was raised in Christian Fundamentalist churches. From my early years in Southern Baptist Sunday school to my teen years in the Assembly of God church, where I watched “demons” cast out of my friends during morning services, I experienced the full effects of the extremes of religion. The nearly catastrophic impact on my development will be the subject of a future post, but for now, suffice it to say I spent a good chunk of my twenties in therapy to undo the damage.
Faith systems are not created equal. At its most positive, a faith community may bring an altruistic sense of purpose, a supportive social network, and reduced anxiety for group members. A flexible and compassionate faith community can reduce isolation and help people structure their lives in ways that contribute to their well-being.
But this was not my experience. I grew up in what I’ve come to call “toxic fundamentalism.” It’s found worldwide within many different religions, from Christianity to Judaism, Islam, and even some Buddhist and New Age groups.
Fundamentalism is a subset of religious groups characterized by an inflexible thinking style and an unwavering belief in a strictly literal interpretation of an ideology or scripture. These tenets are considered “the fundamentals.”
It’s not any particular belief or group per se that is toxic; it’s how we think about our beliefs.
People who have never held supernatural or religious beliefs can still think in a fundamentalist way. Secular and political organizations can also be fundamentalist, including specifically atheist groups. It’s been suggested that the groups like the NRA, the Oathkeepers, and various white supremacy organizations fit the model of secular fundamentalist groups.
Fundamentalist systems tend to be punitive, aggressive, manipulative, and even cruel and often have disastrous long-term effects on those immersed in them. Whether religious or secular, fundamentalist groups are characterized by the following:
One absolute truth that is beyond reason or debate. The source of truth is a charismatic leader or a sacred text that cannot be questioned.
A dogma that is extreme and inflexible. Reality is presented as black and white, with no nuance.
Questioning is prohibited by group members. Debate is not allowed. Faith is demanded as proof of righteousness or to maintain good standing in the group.
A hierarchical group structure with clear leaders and followers puts group members at risk of financial exploitation and physical, emotional, and sexual abuse.
Us vs. Them dichotomous thinking creates a demarcated group of "insiders" versus "outsiders." In-group members are discouraged from mixing with outsiders who might challenge the group's teachings or perspective.
Conformity is demanded of group members to remain in good standing. Reality is highly structured, and group members are told what to believe. Superficial faux-bonding among in-group members is designed to strengthen the power and influence of the group leaders, while bonds with out-group members are negated and broken.
Recruiting or converting new group members is strongly encouraged.
Why do people join fundamentalist groups? In some ways, these groups meet their emotional needs. Though initially rewarded, they are manipulated and coerced to stay once in. Some of the reasons include the following:
A desire to belong, to not feel alone, to experience the camaraderie of “family.”
To experience a sense of certainty and security.
Members derive a sense of purpose as each individual is essential to the success of the group’s mission.
A belief system consisting of simple truths and straightforward answers to life’s questions free of nuance allows individuals to turn over responsibility for their lives to an authority figure.
The assurance of a utopian future.
Freedom from having to make one’s own decisions.
The excitement that comes from waging holy war with outsiders.
Self-righteousness and a sense of specialness come from being part of the in-group.
Membership in these rigid hierarchal systems can put members at risk of physical, emotional, and sexual abuse, leaving survivors with a complicated path to healing as they struggle to regain a healthy sense of self.
Individuals immersed in toxic fundamentalist practices can experience the following:
shame, perfectionism, unworthiness
repressed emotions
poor boundaries
difficulty experiencing pleasure
loss of agency
anxiety
depression
developmental disruption
C-PTSD
Some become chronically angry and combative as they feel driven to compulsively battle out-group members.
The good news is that people can break free by understanding the process and impact of toxic fundamentalism. They can grow to see they have choices about how they carry their faith. The trauma cycle can be changed as they regain a sense of agency in their lives.
No one needs to leave their faith identity if they do not wish to, but they may find it helpful to change their thinking patterns and learn to create healthy boundaries.
Most mental health practitioners are not explicitly trained in toxic fundamentalism or cult psychology. We all must understand how things can go wrong within rigid, hierarchical groups and organizations that feed shame, self-loathing, and anger or fear of others.
Taking a broad view, fundamentalist thinking is encompassed in the definition of a cult.
As covered in the excellent book Escaping Utopia: Growing Up in a Cult, Getting Out, and Starting Over by Lanja Lalich and Karla McLaren, the following four features characterize cults:
Transcendent Belief System
There is a special right idea, the right kinds of people, and the right approaches. Everyone else is wrong or unworthy unless they become believers themselves.
Charismatic Authority
The leader or leadership teams are charismatic, inspiring, and present utopian visions. They make seductive commands for commitment to the group or cause.
Systems of Control
Members are expected to show dedication by conforming to norms that dovetail with the overarching vision of the group, eventually isolating themselves from outside influences.
Systems of Influence
Persistent peer influences, rigid expectations, and constant social and emotional manipulation ensure that group members comply. Shunning or shaming are used to control those who step out of line.
Aside from the personal harm done by immersion in cultic fundamentalist groups, there is the collective harm to our societies and the planet. This style of thought is responsible for constant social upheaval and actual warfare.
The more profound question for me is why humans have a pattern of organizing themselves into these groups. It’s an undeniable tendency that’s been with us from the beginning of primitive social groups. As a species, we seem to naturally sort and organize ourselves into in-groups and out-groups.
Fundamentalist faith groups wage war among themselves. Religious denominations within the same faith traditions fight; both fight with atheists who form groups to fight back. We watch the chaos in our government erupt from battling political parties who refuse to listen or compromise. Anger and projection are strong components of these group processes. Humans like to form in-groups and seem driven to fight with out-groups. I think many—perhaps most—find battling out-groups pleasurable on some level. We humans do enjoy our team sports.
We all have a deep need to belong, affiliate, and feel like valued members of a social group. It’s possible to appreciate the good parts of membership in faith groups yet avoid the pitfalls of fundamentalism. Not all groups are rigid, hierarchical, and focused on battling out-groups.
We can be aware of our vulnerabilities. Humans also like to feel special and holier-than-thou. We like to have a place to project our anger. Many of us like a good fight, perhaps to our own detriment.
No one is more dangerous than a holy warrior fighting a battle of good versus evil.
I wish we could do better.
In future essays, I’ll address the path to a healthy life after fundamentalism, things therapists need to know about the process, and signs of healthy social groups.
For further reading:
Escaping Utopia: Growing Up in a Cult, Getting Out, and Starting Over (Routledge, 2018), Janja Lalich and Karla McLaren
Leaving the Fold: A Guide for Former Fundamentalists and Others Leaving Their Religion (New Harbinger, 2015) Marlene Winnell
This is a masterful summary of ways in which cults operate, and how they gain sovereignty over their memberships, but I beg to differ on one point. Sooner or later we have to concede that all religions structures are actually cults because those that don't become cults die off. They die off because they cannot maintain the minimum number of adherents to support the system.
Every organization, including non-religious ones, have standards of behavior to which members must conform, even if those standards are simply those of good taste....but these organizations rarely extend aid and comfort to members who need such succor.
I simply cannot aceept the idea that there are transformative, liberating religious traditions that help people free themselves from oppressive thought control. For example, every meditation technique can actually be broken down to its basic core of a hypnotic induction, which is why Sufi teahers, when asked how to achieve enlightment, will often reply, "Think of Nothing."
Brilliantly laid out! There are two or three critical insights you share here. The gist is the fact that fundamentalism is a way of thinking about any set of beliefs; and the invitation you leave for further inquiry about whether there are deeper, broader reasons in psychology, anthropology, neuroscience, which account for fundamentalism in human approaches to ideas.
You have made my day. Again. Let's talk soon.