15 Signs Of Trouble

[Lilllabettt]

I know that we sometimes see questions about new communities on Vocation Station. This list comes from the International Cultic Studies Association (cheery name, huh) and gives a run down of what canon lawyers look for as red-flags in a newer community.

Being a novice (literally) I was sometimes confused about what was 'normal' and what was 'iffy' in religious life. I think this list can be a very useful tool for discernment with ANY community, new or old.

[url="http://www.icsahome.com/infoserv_articles/vere_peter_whatcanonlawyerslookfor_0402.htm"]full article[/url]


[quote][u][b][size="2"] 1.“Total” obedience to the pope[/b][/u]

Many will find this first warning sign surprising. As Catholics, are we not all called to obey the Holy Father? Indeed, we are. When a new association sincerely seeks to obey and follow the teachings of the Holy Father, canonists are for the most part satisfied the group is doing what Catholic groups ought to do.

Nevertheless, some new associations abuse Catholic sensibility in this regard. These groups cite “total obedience to the Holy Father” when what they really mean is partial obedience to selected teachings of the Holy Father, without embracing the entire papal message. Additionally, when challenged over their partial obedience, these groups will appeal to their “total” reliance upon the Holy Father in an attempt to bypass the authority of the diocesan bishop. This brings us to Fr. Morrisey’s second warning sign.

[u][b]2. No sense of belonging to the local church[/b][/u]

As Catholics, we belong to the universal Church. Yet we also belong to the local church community, meaning a local parish and a local diocese. Even the Holy Father is not exempt in this regard; he is, after all, the Bishop of Rome and thus belongs to a local Roman Church. Thus the ministry and apostolate of any association should focus on the local church. If a new association or religious order has no sense of belonging to the local church, then this becomes cause for concern.
[u]
[b]3. Lack of true cooperation with diocesan authorities[/b][/u]

To belong to the local church, one must cooperate with local diocesan authorities. After all, Christ instituted His Church as a hierarchy. Within this hierarchy, our Lord instituted the office of bishop to oversee a portion of Christ’s faithful. Thus the local bishop, and not a particular religious group or association, bears ultimate responsibility for the care of souls within a particular geographical location. If a new association refuses or impedes cooperation between itself and the local diocesan authorities, then its fidelity to the Church is questionable.

[u][b]4. Making use of lies and falsehoods to obtain approval[/b][/u]

As Catholics, we concern ourselves with speaking the truth. After all, our Lord denounces Satan as the “Father of Lies.” So any new association should be truthful in how it presents itself to its members, Church authorities, and the outside world. This is not just a matter of basic honesty; any group or association that resorts to falsehoods to gain approval is likely concealing a deeper problem.

The Church understands that every association, particularly when the association is new, makes mistakes when engaging in ministry or apostolate. When an association is honest, however, these problems are easily identified and quickly corrected. This in turn increases the likelihood of the new association succeeding within the Church.
[u]
[b]5. Too soon an insistence on placing all goods in common
[/b][/u]
While the Church has a history of associations and religious orders in which members place all their goods in common, the decision to do so should come after a reasonable period of careful discernment. Placing one’s goods in common in not for everyone, and the consequences of such a decision are lifelong. Additionally, the potential for abuse by those who administer the common goods is great. Therefore, canonists frown upon any insistence by an association that its new or potential members place their goods in common.

Due to the fact that modern times see less stability in common life, with members sometimes opting to leave after a number of years, the most prudent handling of goods in common is to place them in trust until a member dies. That way, if the member leaves, the goods are available to meet his or her needs outside of the community.
[b]
[u]6. Claiming special revelations or messages leading to the founding of the group[/b]
[/u]
Although this represents a warning sign, it is not absolute. The Church recognizes the presence of many legitimate apparitions and private revelations throughout her history. Yet not all alleged apparitions or special revelations turn out to be true. Therefore, the Church must further investigate any claims of special revelations or messages — particularly when they become the catalyst for founding a new association. If, however, a new association refuses to divulge or submit its alleged revelations or special messages to the Church, then this immediately calls into question the authenticity of both the association and the alleged apparition.

[u][b]7. Special status of the founder or foundress[/b][/u]

Of course, the founder or foundress will always enjoy a special role in the founding of a new association or community. Nevertheless, in all other respects he or she should be a member just like everyone else. This means that he or she is similarly bound to the customs, disciplines, and constitutions of the community. If the founder or foundress demands special meals, special living quarters, special dispensations from the rules imposed upon other members of the community, or any other special treatment, then this is a clear warning sign. It is of special concern if the founder or foundress claims exemption from the requirements of Christian morality due to his or her status (see point 15 below).

[u][b]8. Special and severe penances imposed[/b][/u]

As St. Thomas Aquinas teaches, virtue is found in the middle, between two extremes. Therefore, any penances imposed upon members of the community should be both moderate and reasonable. Special and severe penances are not signs of virtue — rather, they are signs of extremism.
[b]
[u]9. Multiplicity of devotions, without any doctrinal unity among them[/b][/u]

The purpose of sacramentals and other devotions is to bring us closer to Christ and the sacraments. Hence sacramentals are not superstitions. A new association or community should insure that any special devotions or sacramentals unite its members to Christ, the sacraments, and the mission of the association. For example, praying three Hail Marys in front of the statue of St. Joseph while the Blessed Sacrament is exposed does not offer such unity. Eucharistic Adoration, Marian devotion and devotion to St. Joseph are all good in themselves, however, they should be offered either individually or collectively as devotion to the Holy Family. They should not be offered simultaneously.
[b]
[u]10. Promotion of “fringe” elements in the life of the Church[/b][/u]

As previously mentioned, every association or organization within the Church should exist to serve the needs of Christ’s faithful. Therefore, canonists view any association that exists solely to serve fringe elements — whether these elements be special apparitions, private revelations, or extreme social or political agendas, etc. — with suspicion.

This is not to deny that extraordinary events may sometimes become the catalyst for a new association or religious order. For example, St. Francis of Assisi founded the Franciscans after receiving a locution from our Lord to “Rebuild My Church.” Nevertheless, St. Francis did not found the Franciscans with the intention of promoting his internal locution. Rather, the internal locution inspired St. Francis to found an order that would serve the Church.

[u][b]11. Special vows[/b][/u]

Within the Church, one finds the three traditional vows of poverty, chastity, and obedience. Additional or special vows present numerous problems. Often, special vows are reduced to means through which superiors unduly control members of the community or association. The danger is particularly pointed where a special vow cannot be externally verified. Take “joy” for example; one can usually appeal to objective evidence that someone is not living a life of poverty, chastity and/or obedience, but as a feeling, “joy” is too subjective to be judged in an objective manner.

[u][b]12. Absolute secrecy imposed on members[/b][/u]

While some discretion and privacy is necessary within any Church community or association, secrecy should never be absolute unless one is a confessor preserving the seal of confession. Therefore, any association or organization that imposes absolute secrecy upon its members should be approached with the utmost caution. Members should always be free to approach diocesan officials and the Holy See if certain problems arise within the community that are not dealt with in an adequate fashion. Similarly, since these associations exist to serve the Church, all members should be allowed to converse freely and honestly with members of the Church hierarchy when requested.

[u][b]13. Control over the choice of confessors and spiritual directors[/b][/u]

Confession and spiritual direction concern the internal forum — that is, those things that are private to a person’s conscience. Within reasonable limits, a person should be free to choose his or her confessor and spiritual director. On the other hand, obedience to one’s superiors in carrying out an association’s apostolate or ministry concerns the external forum. In other words, the latter are public actions that can be externally verified.

The roles of confessor and spiritual director should never be confused with the role of superior. Nor should there even be the appearance of confusion. Of particular concern to canonists is when a superior imposes himself as confessor and/or spiritual director of a member under his charge. After all, a superior will have to make decisions about a member’s future — and in so doing there exists a strong temptation to make use of information gathered under the seal of confession.

[u][b]14. Serious discontent with the previous institute of which certain members were part[/b][/u]

Like some of the other red flags presented, this warning sign is not absolute. Sometimes, a very good reason exists for a member’s discontent with his or her previous institute. Nevertheless, serious discontent with a previous institute should be carefully examined. In most cases, such discontent points to some deeper problems with the individual, particularly if he or she has a history of “conflict of personalities.”

[u][b]15. Any form of sexual misconduct as a basis[/b][/u]

This warning sign is fairly self-explanatory. The Church’s teaching is clear when it comes to sexual morality. If sexual immorality is the basis for a new group or association, then the association ought to be avoided. Additionally, one should immediately report this to the competent Church authority.
Five Additional Warning Signs from the International Cultic Studies Association

[i]In addition to the fifteen warning signs presented by Fr. Morrisey, Dr. Michael Langone has assembled a list of thirteen criteria by which many cult experts judge a group to be a cult. Dr. Langone is a counseling psychologist and the Executive Director of the International Cultic Studies Association (ICSA). He has spent nearly 30 years researching and writing about cults, and for 20 years has been the editor of the Cultic Studies Journal. The following five criteria have been adapted from Dr. Langone’s thirteen criteria and applied to the context of Catholic associations. Some canon lawyers find them useful when evaluating the legitimacy of a new association within the Church.[/i]

[u][b]1. The group is preoccupied with bringing in new members[/b][/u]

Of course every new association, if it wishes to grow, will seek to increase its membership. Such growth, however, should come because potential members identify with the mission or apostolate of the association. Additionally, members should only join after a reasonable period of discernment. Thus, any association whose main focus is to bring in new members, to the exclusion of other acts of apostolate or ministry, should be carefully examined.

[u][b]2. The group is preoccupied with making money
[/b][/u]
Like the previous criterion, there is nothing wrong per se with raising money for one’s association or apostolate. After all, even Christ and the Apostles used money. Nevertheless, money should be a means of carrying out legitimate ministry and apostolic work. Raising money should never be an end in itself. Additionally, the means employed in raising money should be honest and transparent.

[u][b]3. Elitism[/b][/u]

The Catholic Church recognizes that by virtue of their baptism, a certain equality exists among Christ’s faithful, regardless of whether one belongs to the lay, religious, or clerical state. Additionally, among religious orders and newer forms of consecrated life, the Church recognizes different types of charisms. Some are active, in that they tend heavily toward active ministry and apostolic work. Others are contemplative, in that they tend more toward prayer and contemplation. Of course, you find everything in between. Therefore, any Church association that only recognizes vocations to its association is not thinking with the mind of the Church. Nor are those associations with a polarized mentality that divide their vocations from those of the rest of the Church.

[u][b]4. The leadership induces feeling of guilt in members to control them[/b][/u]

One’s vocation within the Church should be freely chosen. Similarly, obedience is something a superior should inspire among those under his or her charge. While it sometimes happens that a superior must impose his or her will upon a particular member, obedience should never be coerced through illicit or improper means. Additionally, if a superior must constantly impose his will upon the majority of the membership through coercive means, then this proves problematical to the long-term health of the specific association or religious group.
[b]
[u]5. The group completely severs its members from the outside world[/b][/u]

Granted, one must be careful here. After all, the Church has a long and honored tradition of cloistered and contemplative orders that sever themselves from the day-to-day activities of the outside world. Nevertheless, even those orders of the most strict observance encourage some forms of outside communication with friends, family and the world. Therefore, it is cause for concern when an association, particularly if the association is lay-based, encourages its members to completely sever ties with friends, family, and the outside world. Additionally, one should beware those associations that encourage or require their members to live and/or socialize only with other members of the same group or association. One should also beware if association or friendships with people outside of the group are encouraged only when they are used to further the goals of the group.[/size][/quote]

Edited April 26, 2010 by Lilllabettt

[Cherie]

Thank you for posting this, Elizabeth. I think it's very good for discerners to have a healthy concept of what religious life should be, particularly in a new community. This list seems very balanced, and views religious life in a positive light.

[laetitia crucis]

Thank you so much for posting this. Excellent, excellent points!

I wish I had seen this list when I first began discerning back in the day.

Edited April 26, 2010 by laetitia crucis

[melporcristo]

[quote name='laetitia crucis' date='26 April 2010 - 03:13 PM' timestamp='1272316416' post='2100580']
Thank you so much for posting this. Excellent, excellent points!

I wish I had seen this list when I first began discerning back in the day.
[/quote]



What she said; I have actually run into a group like this but they have had to change drastically in recent years.


God has a reason for everything ...

[brandelynmarie]

+1 Lillabet. I have heard of several secular/Christian organizations that would seem to fall under these negative guidelines.Excellent resource!

[vee]

+1 from me too for posting a very helpful list.

[size="1"]



16th sign of trouble - they worship bunchie [/size]

[Hilde]

I would really dislike it if even nr.2 was in my community or I was in the local church.

[IgnatiusofLoyola]

Thanks for posting this Lillibet!

It's sad to think that there could be "cultish" behavior in a Catholic community, but I guess the devil uses whatever means he can, including a weak or troubled human being.

It's too bad that there has to be "The International Cultic Studies Association," but I'm glad these organizations exist. One of my high school classmates was the daughter of Congressman Ryan, who was murdered by cult members a number of years ago when he went down to investigate Jim Jones and his cult. Last I heard, my classmate was living in Washington, D.C. and working with another organization that studies cults and works to prevent their damage.



[size="1"]17th sign of trouble--They DON'T like Bunchie.[/size]

Edited April 27, 2010 by IgnatiusofLoyola

[Totus Tuus]

Wow!

Part of me wishes I had seen this before joining the community that I did. But part of me is glad I had to learn the hard way, because I can vouch for the truth of all those points.

Good post. It's so hard when, even here at VS, groups are promoted who unfortunately fit some of those categories. It's so important to constantly represent what the Church really teaches, and not what some group's opinion of what the Church [i]should[/i] teach is!

God post!

[tinytherese]

Another element of a community that I see is unhealthy, is that requirement of the community in The Nun's Story where they insist that the sisters erase their memories of their past outside of the convent.

[IgnatiusofLoyola]

[quote name='tinytherese' date='27 April 2010 - 02:35 PM' timestamp='1272396908' post='2101044']
Another element of a community that I see is unhealthy, is that requirement of the community in The Nun's Story where they insist that the sisters erase their memories of their past outside of the convent.
[/quote]

Please forgive my ignorance, but I would have expected that some Orders, even today, (particularly cloistered or other strict Orders) would discourage talking or dwelling on the past, and instead encourage the community to concentrate on their current life. Certainly it seems that many (most?) Orders, (again particularly the cloistered Orders), limit the amount of contact that Postulants and Novices (and perhaps professed nuns, as well) have with their families, friends, and perhaps others in the outside world. I have no idea what current practice is.

But, one example I've seen at times is a tendency to talk about how long a nun/sister has been in the Order, more often than her actual age.

I know this is a big question, and the answer is probably, "It differs a lot by Order," but tinytherese has brought up a good issue. I was under the impression that at least some established, respected Orders, particularly Cloistered ones, continue to discourage discussion of one's past life and limit contact with family, but perhaps not to the extent of the community in The Nun's Story or other pre-Vatican II communities. Or am I wrong about this?

Also, from the little I've read about Orthodox nuns, it would seem that they continue to follow the practice of essentially renouncing their past life, and the family expects that they will have little to no future contact with their daughter.

If this is too big a question, we can make it its own thread so we don't hijack this thread. Thanks for bringing up this issue, tinyterese.

Edited April 27, 2010 by IgnatiusofLoyola

[stlmom]

Another +1 for the OP .

[Totus Tuus]

[quote name='tinytherese' date='27 April 2010 - 03:35 PM' timestamp='1272396908' post='2101044']
Another element of a community that I see is unhealthy, is that requirement of the community in The Nun's Story where they insist that the sisters erase their memories of their past outside of the convent.
[/quote]

I did read that book, though I don't remember that part. Was it in the book, or only the movie?

No communities that I know of do that today. There is really no discouragement from talking about the past, either, you just have to keep it in moderation and focus on the fact that you're called to live in the present moment.

In fact, I don't even know if that is factual before Vatican II.

[Lilllabettt]

[quote name='Totus Tuus' date='27 April 2010 - 05:40 PM' timestamp='1272400832' post='2101075']

No communities that I know of do that today. There is really no discouragement from talking about the past, either, you just have to keep it in moderation and focus on the fact that you're called to live in the present moment.

[/quote]


Yes. Like talking a lot about your previous boyfriends for example, would generally not be a good idea. Talking about how your parents rented a pony for your 10th birthday, and you thought it was a pony for keeps but it wasn't, but somehow you got over the horrible devastation ... that would be more okay.

[IgnatiusofLoyola]

[quote name='Lilllabettt' date='27 April 2010 - 03:46 PM' timestamp='1272401162' post='2101082']
Yes. Like talking a lot about your previous boyfriends for example, would generally not be a good idea. Talking about how your parents rented a pony for your 10th birthday, and you thought it was a pony for keeps but it wasn't, but somehow you got over the horrible devastation ... that would be more okay.
[/quote]

Thanks to everyone for all the information. I'm pleased to hear that talking about the past is not forbidden, even in cloistered orders. Little by little I'm coming to realize that nuns/sisters are human, too.

Now, if all the Orders didn't get up so early in the morning--or the middle of the night! I understand the reason for it--that it's not just a random fascination with watching the sun rise. But, even when I was 20, I don't think I would have been able to train my body to get up at 5:00 am--much less the middle of the night--or to get by on 6 or 7 hours of sleep. I literally would not be able to function. (I DO have a sleep disorder, it's not just me being a princess. LOL At minimum, it makes it easy to discern where I am NOT called.)

[TradMom]

+Praised be Jesus Christ, Alleluia!

This is one of my favorite subjects - as many of you know, I studied under the esteemed Dr. Margaret Singer who along with Dr. Lifton did unbelievable work in helping to clarify and explain what happens in high pressure/high demand/destructive cults that use thought reform and mind control (commonly referred to as brainwashing). When I worked as a therapist, my speciality was the care and treatment of cult survivors. Congressman Ryan was a champion for the cause, and his death was greatly mourned. Though I no longer practice, I remain very active in personal research on this subject and am greatly alarmed at what we have seen as a Church in terms of destructive cultic groups - which yes, do seem to be "new groups." A living founder/foundress, sadly, is often a red flag. Not always, but often. Please note that the term [b]cult[/b] and [b]destructive cult[/b] are two very different things. Some groups can indeed fulfill the qualities that make up a cult, but they are not necessarily destructive. Cults use mind control and thought reform, and believe it or not, a cult can be as small as two people - a leader and a follower. This is called "a cult of one."

At some point I listed a very long compilation of potential questions for discerners to ask as they interview communities. I included in that list all the qualities of destructive cult-like behavior and things to ask about/look for. It is very likely that almost every communitiy will have one or two (or even more) of the qualities that make up a destructive cult. Don't freak out, because one of the reasons of joining a group like a religious community is to undergo a radical conversion of manners (to borrow a Benediction phrase) through formation. It is time to freak out when the community has ALL of the characteristics of a destructive cult and handles formation in an unhealthy, manipulative, secretive way.

There are MANY excellent resources on the internet. I recommend anything that the association the OP referred to - I am a member of that group and can vouch for their excellence in integrity. CAN (the Cult Awareness Network) was sued into financial ruin and was later taken over (after losing the lawsuit) by a group affiliated with a well known destructive and very litigious destructive cult. CAN is up and running, and can be very deceiving. I strongly advise anyone interested in this subject to use judgment in their choice of research materials, internet sites and books.

As always, I am happy to provide resources or a reading list to anyone who would like further information on this very fascinating subject. I am very sad to say that destructive cults almost always have very good qualities that initially attract the recruit - and in many cases, the highly powerful personalities who starts the group has good intentions. It is extremely difficult to retain one's humility and common sense when surrounded by adoring "groupies." This experience is very heady and intoxicating - and for the member - when she or he leaves, is kicked out or rescued - the recovery, shame and attendant emotional healing is very difficult. Most people wrongly assume that it "could never happen to them." I assure you, destructive cults are very successful at recruiting new members and manipulating emotions and experiences. While you are in the midst of it, it is almost impossible to see or understand it. Afterwards, finding support and understanding is very, very difficult because of the attitude "it could never happen to me." Or "what were you thinking?!"

Obviously, I could go on and on. We already know that some religious communities have been investigated by the Vatican for "cultic" behavior and some have had to make some serious changes in their leadership and formation process. As Dr. Elisabeth Kubler-Ross said (to paraphrase), "Americans have this attitude that 'it could happen to thee and to thee, but never to me,' while Europeans say, 'IF it could happen to thee and thee it COULD happen to me." This a very wise quote to remember as you further research this subject.

Finally, Bible-based (destructive) cults are the fastest growing cults in the United States today. Very alarming!

Pax,

TradMom

[tinytherese]

[quote name='Totus Tuus' date='27 April 2010 - 03:40 PM' timestamp='1272400832' post='2101075']
I did read that book, though I don't remember that part. Was it in the book, or only the movie?

[/quote]

It was in the movie.

[Antigonos]

[quote name='tinytherese' date='28 April 2010 - 07:28 AM' timestamp='1272428934' post='2101419']
It was in the movie.
[/quote]


It was in the book, too, but not exactly a "demand". The premise was that, being "reborn" in the religious life, it was as if one sheds the "skin" of one's former life -- detaching from memories of that life is one way of removing the distractions that prevent total concentration on the object of religious life, which the Novice Mistress describes as "constant communion with God". Sister Luke finds recreation a particular trial since it limits conversation so much. In her address to the postulants, Reverend Mother Emmanuel says [in the movie] "Religious life is made up of an infinity of little things; it has to be lived not day by day, but minute by minute". And I think we need to remember that "The Nun's Story" took place in the two decades before WWII. Life in general, not just in religion, has changed quite a bit since then. My mother used to tell me the thrill she had when she bought her first pair of slacks -- and that [i]her[/i] mother nearly threw them out, saying they weren't worn by "respectable" women. Ditto smoking -- my mother never dared smoke at home; "nice" women simply didn't do that!

There are aspects of religious life which could be described as "cultish", obviously. The point is whether these aspects are being used in a healthy, or unhealthy, way. Many cults draw their regulations and customs from the way of life of legitimate religious communities, but carry them to extremes.

[Cherie]

[quote name='IgnatiusofLoyola' date='27 April 2010 - 03:58 PM' timestamp='1272398319' post='2101053']

I know this is a big question, and the answer is probably, "It differs a lot by Order," but tinytherese has brought up a good issue. I was under the impression that at least some established, respected Orders, particularly Cloistered ones, continue to discourage discussion of one's past life and limit contact with family, but perhaps not to the extent of the community in The Nun's Story or other pre-Vatican II communities. Or am I wrong about this?

[/quote]

Eh, I have to make exception a bit to what others have said in response to this. I have heard of, and know of personally, some communities (cloistered, and esp. non-cloistered) who do indeed discourage discussion of one's past. It's not meant as a way of "erasing your memory" and it's not even disallowed completely, but it's meant as a way to focus on your new life in Christ, which is decidedly different from your life prior to the convent. Talking to the public about your wild days before you entered the convent, or some of the crazy things you did, or even some very familiar stories of your past, was considered very disedifying and not proper religious decorum. It was a bit different when talking amongst your fellow Sisters about it, however -- then you're given a bit more freedom to talk about your previous experiences. But even then, the focus is supposed to be more on your new life as a Bride of Christ than on your previous life.

I'm sure some communities have taken it to extremes (e.g. "A Nun's Story") but it is my understanding from hearing Sisters of other communities speak of it and experiencing it myself that it's a fairly common practice, even nowadays.

[Hilde]

I have that movie( the one with Hepburn) and I really thought that community would have been more damaging than fruitful to me.