We are continuing on the subject of thought reform. This post is the fourth in a series which will tell what thought reform is and what behavior is evidence of a thought reform environment. Our reference book is “Thought Reform and the Psychology of Totalism” by Robert Jay Lifton (original copyright 1961, later published again in 1989, ISBN 0-8078-4253-2 [alk. Paper]). I will work from Chapter 22 titled “Ideological Totalism”. The third post explained the “mystical manipulation” and how that affected people within WOFF. Next, we will review another characteristic of thought reform- “The Demand for Purity”. Did I see this characteristic of thought reform during my time at Word of Faith Fellowship (WOFF)? WOFF is run by Jane Whaley. As a review, I spent 16 years being involved in WOFF.
While reviewing the material in this section and comparing it to incidents and events I experienced at WOFF, I do not want the readers to confuse the issues at hand. By exposing the systems set-up at WOFF which were meant to control members through the WOFF-defined demand for purity; I am not advocating that as Christians there is no purpose for allowing the desire for purity to exist and change our lives. For Christians, following Jesus and all that includes should change lives. The resulting change of desires will be for His glory and not another person’s enrichment. Each person should apply the understanding of everyday guidelines from the Scriptures according to their convictions. We are encouraged to keep them to ourselves.
WOFF teachings include heavy emphasis on verse 23, not so much if any on verse 22. Romans 14:22-23 — 22Your personal convictions [on such matters]–exercise [them] as in God’s presence, KEEPING THEM TO YOURSELF [striving only to know the truth and obey His will]. Blessed (happy, [a]to be envied) is he who has no reason to judge himself for what he approves [who does not convict himself by what he chooses to do]. 23But the man who has doubts (misgivings, an uneasy conscience) about eating, and then eats [perhaps because of you], stands condemned [before God], because he is not true to his convictions and he does not act from faith. For whatever does not originate and proceed from faith is sin [whatever is done without a conviction of its approval by God is sinful].(Amplified Version- emphasis added)
Lifton writes about “The Demand for Purity”- “In thought reform milieu, as in all situations of ideological totalism, the experiential world is sharply divided into the pure and the impure, into the absolutely good and the absolutely evil.”(page423) This is true at WOFF and will be more evident as we proceed. Jane determines what is bad and Jane says what is good. These hold true – until she changes her mind. The boundaries of what is pure and impure pivot on her interpretation. “Nothing human is immune from the flood of stern moral judgments. All “taints” and “poisons” which contribute to the existing state of impurity must be searched out and eliminated.” (page 423) In WOFF terms, NO DETAIL OF HUMAN LIFE is exempt from being touched by a rule or edict from Jane. From the bathroom to the bedroom to the kitchen to the deck, from the workplace to the grocery store and beyond, every devil that leads her sheep astray must be discovered (or invented) and cast out. Do former members agree?
“The philosophical assumption underlying this demand is that absolute purity… is attainable and that anything done to anyone in the name of this purity is ultimately moral.”(page 423) I am not sure that I ever believed that being a good or perfect WOFF member was ever attainable. Lifton does call it an “underlying assumption”. I have to admit that I always felt like there would be something wrong with me as a WOFF member and all other WOFF members until “Jesus came back” or I was laid to rest. Otherwise, what would be the message of WOFF? There was always sin that “made Jane sick.” There was always another “Judas” waiting to be discovered and thrown out, forced out or sent packing. There was always “another place in God He was taking us to drive the devil out of us.” If we were grading Jane’s gospel on results, in my opinion, it would flunk. NO ONE seemed to ever meet the standard that Jane told us God had for us. Do other folks remember that? Am I off here?
The last part of the quote says that “anything done to anyone in the name of this purity is ultimately moral.” All I can say to this is that the term “helping folks” was stretched real thin during my time at WOFF. Such as the time when a former WOFF member’s wedding pictures were printed off and shown to the whole congregation as a warning. “If you leave, this will happen to you. You will drink beer, get fat and wear short dresses”. I have been told by two separate former members at two different times that this activity of using pictures of former members has continued as a scare tactic. The purpose is to put fear in members so they will not dare leave such a lovely place as WOFF. Wow. We need to continue.
Lifton writes, “In actual practice, however, no one (and no State) is really expected to achieve such perfection.” (page 423-424) Okay, that explains it. As in Chinese thought reform, so it goes in WOFF. The standard is not really ever supposed to be met. That makes more sense, now. “… for by defining and manipulating the criteria of purity, and then by conducting an all-out war in impurity, the ideological totalist construct a narrow world of guilt and shame. (page 424, emphasis added) Lifton goes on to explain the relationship between the guilt and the shame in each individual and their environment. He writes, “…he is expected to expect punishment which results in a relationship of guilt with his environment. Similarly, when he fails to meet the prevailing standards in casting out such impurities, he is expected to expect humiliation and ostracism…” (page 424) “Casting out” is Lifton’s choice of words, not mine. This relationship of guilt and shame existed at WOFF. When you broke the rules, you expected the punishment because it had been established as the norm. When you “sinned” you expected the humiliation in front of others and the ostracism -being put in discipleship and separated from others. Even though it could be predicted, it never made it easier to accept.
This guilt and shame and the responses to breaking the rules was so expected and “normal” that some folks would confess and suggest that they should be put in discipleship – “voluntarily”. By doing this you could sometimes skip much of the public humiliation and just go for the punishment. I know. In 2005, I put myself in discipleship just to be off to myself and out of the sanctuary for a while. The religious activities were getting to me and I was having great doubts about life at WOFF. So, in order to admit the doubts, I went into discipleship in August. Previously, I had quit a church-member owned company and had heard from other members for weeks how rebellious I was and how ungrateful I was and other such stuff. So, I wanted to show some level of contrition. As far as I knew, this was a way to do so.
Lifton continues on the importance of guilt and shame within the totalist environment, “Moreover, the sense of guilt and the sense of shame become highly-valued: they are the preferred forms of communication, objects of public competition and the basis for individual bonds for the individuals and their totalist accusers.” (page 424) The author explains how the totalist leaders define good and evil then use the guilt and shame tendencies in the individuals to manipulate them. I have seen this on an individual basis and on a group level. Individuals could be pointed out as having “sinned” or the whole congregation would be corrected all at once for a sin that EVEYONE committed- except Jane. Thus, as Lifton writes, guilt and shame became the basis for much of the communication at WOFF.
“They (the totalist group leader(s)) become the arbiters of existential guilt, authorities without limit in dealing with others’ limitations. And their power is nowhere more evident than in their capacity to “forgive”. (page 424) Would it be appropriate to mention here the church services where EVERYONE would line up at the podium, taking turns saying “forgive me, Jesus” and then “forgive me, Jane” and then “forgive me everybody”? These services would often begin by someone pointing out “sin” that a person, a group or everyone had committed. Once acknowledged publically, then Jane would open up the podium for those who sinned “to come repent”. Sometimes, folks would be sternly exhorted to come “throw themselves down on the altar of God” (the steps of the stage) and “cry out for God to forgive them and find a place of repentance”. Most every time, this was under the watchful eye of Jane, either in person or her watching by closed circuit monitor in her office. After the stage venture and/or a trip to the microphone, if Jane was in the service, MOST everyone would stop by Jane’s chair and hug her or speak to reinforce their deep regret or “true repentance” to her. Many times, this was in a kneeling position.
I participated in these services. I used the “currency” of public repentance to Jane to stay a member of WOFF- for years. Often, the group control dynamics would become interesting to me during these services. I would watch while I participated and note the moods and facial expressions of the people. Who could really know what they were thinking? I did not. I could only note their behaviors as I participated in the guilt/shame marches. It may not have struck me as being so odd had not the primary focus been on Jane and her words and her perception of folks. She watched folks to see if/when they participated. If you did not, then you were subject to inquiry. If she was out, then spies and scouts disguised as leadership would scour the group and report those who did not take place in a “required” public confession or guilt/shame march. Once you participated it felt almost like a rite of passage to the next level of “submission”. It was supposed submission to God, in actuality- submission to Jane and her “authority”/control.
Robert Lifton explains these concepts in much greater detail. I encourage others to read the reference book to find out more. I will close with this quote as it does put things in perspective pertaining to WOFF, “For there is no emotional bondage greater than that of the man whose entire guilt potential- neurotic and existential- has become the property of ideological totalists.”(page 425) For those former members of WOFF as well as other controlling groups- would you agree? Once the manipulation of guilt and shame begins, it is such a difficult cycle to break free from. But, there is hope. We will continue on “thought reform” in the next post. Using thought reform techniques on others is wrong.
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(Please, take time to read the Terms of Use for this personal blog. As mentioned, the information about WOFF is from my memories and recollections as perfect as that may be or not be. ) Scripture references are Amplified Version unless otherwise noted. (Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation ) This is post number 196.