In Wendy J. Duncan’s book, I Can’t Hear God Anymore: Life in a Dallas Cult, she tells an eloquent and heartbreaking story of when she first joined Trinity Foundation, a cult in Dallas, Texas led by Ole Anthony.
She opens the book with a quote from Margaret Thayer Singer: “Remember that none of us is beyond being manipulated by an intense, dedicated and persistent persuader…”
I’m already won over. Not only is it true, but it’s asserting that we, those who’ve left cults and abusive churches, are as normal as anyone else and our story could have happened to anyone. I already feel at home with Wendy’s words.
Duncan acknowledges the hours she’s spent researching, interviewing, and reliving her past, which is something I immediately can relate to. The amount of behind the scene hours that go into a blog seem tremendous, but to tackle the subject in a book is more than double. Duncan has quoted some well-known experts in field in her writing, to her credit and our benefit. I was introduced to several new books and experts that I knew nothing of before reading I Can’t Hear God Anymore.
The Same Ol’ Jargon
Some of Ole’s lingo is immediately recognizable to me, and it creeps me out and comforts me. I’m creeped out because Duncan’s description of Ole is so similar to my former pastors, Daniel Jones and Nathan Davies. For example, Doug and Wendy wanted to marry after dating for seven years. Ole took the same position that Davies and Jones took with me and many others: it’s the pastor’s job to be a “spiritual covering” and counsel you on who you should date or marry. As with Doug and Wendy, my leaders convinced me over and over that it was my sinful nature that wanted to date a particular man or think about marrying another one. The Trinity Foundation even uses the term “rebellious spirit” which is something that many of of us female former Master’s Commission students identify with. We were all told we had one.
I’m comforted, though, upon realizing that what I went through really is what I’ve assessed it to be: a cult. Over the years, I’ve shared with Master’s Commission friends that my therapists have said Master’s Commission was a cult, and upon further research, I determined it to be a cult. They looked at me really funny and some of them even said, “I thought you were crazy.” Many friends have given me the impression that I was dumb, or over reacting. Yet, I persisted in my research, and found more and more evidence of it being a cult. What Duncan does in her book, I Can’t Hear God Anymore, is map out the characteristics of a cult based on Michael Langone’s book, Recovery from Cults:
A cult has some form of excessive authoritarianism, but they’re different from the military because the military explicitly states the authoritarian structure and there is an accountability to an authority outside of the group.
A cult also exhibits excessive devotion to some person, idea or thing.
Uses a thought reform program to persuade, control and socialize members (i.e., to integrate them into the group’s unique pattern of relationships, beliefs, values, and practices.)
Systematically induces states of psychological dependency in members.
Exploits members to advance the leadership’s goals.
What makes Duncan’s story even more reliable, is an article written about Ole Anthony, in The New Yorker by Burkhard Bilger in 2004. Televangelists were afraid of Anthony, because “over the past fifteen years, Anthony ha[d] waged a guerrilla war against televangelism—”a multibillion-dollar industry,” as he describes it, “untaxed and unregulated, that preys on the elderly and the desperate.'” (Bilger)
Already, I realize that Ole Anthony is a dichotomy. He’s got some common ground with some of us who believe that televangelists are a fraud who prey on people. He also later began ministry to the homeless, which he was praised for.
Anthony was described as an “evil child” by his Lutheran minister when he was six years old, and according to Burkhard Bilger, the writer for The New Yorker, the evil child continued into young adulthood where he stole cars, shot up heroin and lit a cross on fire.
After starting The Trinity Foundation, Anthony had been accused of leading a cult. “At one point, a man named Bob Jones (name changed at his request) brought in a list of pointed questions from the organization Cult Watch, and read them out loud at a meeting. “You know what a cult is?” Anthony told him. “It’s a place where someone tells you what to do in the name of God. If I ever tell anyone what to do around here, they should shoot me.'” (Bilger)
Anthony was confronted with his cult like characteristics and like the true charismatic leader he is, he denied it and put his life on the line to back up his claim.
Another interesting similarity to Daniel Jones and Ole Anthony is their recognition for community service. After Hurricane Katrina hit in 2005, Jones joined the PRC (Pastor’s Resource Council, under the Louisiana Family Forum, a strongly Right-wing conservative group, who’s anti-gay, anti-feminist and pro-life) so his church could do some relief work. They received congressional recognition. Anthony began taking homeless people into his church community and his efforts reached the White House. President George H. Bush wrote to him, “Word has reached me of your outstanding record of community service. Barbara joins me in wishing you every success as you continue to set a fine example for your friends and neighbors.” (Bilger)
Duncan explains in her book why Anthony and leaders like him are so well-praised by prestigious groups such as Congress and the White House: “Cults depend on strong charismatic leaders. Without a charismatic type of leadership, cults cannot develop. Charismatic leaders have a strong need for power, enormous levels of self-confidence, and an unshakable conviction in the correctness of their beliefs. When a leader has the quality of charisma, he is able to arouse an extraordinary level of trust and devotion from his followers.“
A Psychoeducational Approach to Recovery
To recover from the abusive environment of the cult, Duncan shares from Captive Hearts Captive Minds: Freedom and Recovery from Cults and Abusive Relationships by Madeleine Tobias and Janja Lalich. To promote healing and transitioning, Tobias and Lalich recommend a psychoeducational approach: ” a process of gathering knowledge and understanding of the cult experience and is a critical part of working through the shame and humiliation of finding yourself in a spiritually abusive group.”
Duncan also recommends professional help (as do most cult experts), and the support of former members. The group of former members she and Doug met with gathered to heal and provide support. They also identified words and phrases that were specific to The Trinity Foundation and “reclaimed” those words and “unload[ed] the language” of it’s cultic meaning so that the words and phrases that once triggered unpleasant memories would now hold new meaning.
I think what’s on most of our minds, and what was on Duncan’s was reestablishing her relationship with God. She examines how the groups such as The Trinity Foundation and other cults “uniformly distort God’s grace and character” and how it was most difficult to recover her relationship with God. Wendy and Doug decided to try a liturgical church such as Catholic or Episcopal, since Doug felt that evangelical churches were ruined for him by Ole.
I’ve often felt very similar, actually. On my departure from Master’s Commission and Our Savior’s Church, I attended a few different churches alone or with friends. I tried the Chi Alpha group at my university, the local Foursquare church, a few non-denominational churches, and some others. I felt most at home in a quiet Catholic mass my friends had invited me to.
I went with two friends, who “showed me the ropes.” They told me when to get on my knees, what page the song was on, and how to hold my hands to receive communion. The only thing I had trouble with, was that I was on the verge of a break down anytime I went. Anything church related made me want to sob in the middle of service, and this Catholic mass didn’t fail to make me cry. But, when I went, I cried in a different way. I cried because it was different than the evangelical experience I’d had. It was quiet, and reverent, instead of showy and loud. I could hear my own thoughts and prayers, rather than hear the person next to me praying out loud or yelling to God. When the priest gave his message, he read from the Bible and gave limited personal interpretation. It was thematic, but not contrived or full of personal opinion.
Wendy Duncan’s book is one I’ve enjoyed reading, and one that brought me to tears. More than that, though, it’s smart, genuine and encouraging. I’ll leave you with her discussion of Matthew 18 (a passage of the Bible which deals with a brother sinning against a person): “Much later, we were discussing this Matthew 18 issue with another former member, and he observed that if you do not feel safe to go to someone to discuss with them how they have offended you, then that person probably does not qualify as your brother. He has a point. I would not advise a friend of mine who was leaving an abusive husband that she was obligated to go meet with him to explain to him why she needs to leave. Once that sense of covering is broken it is broken, and the task for someone who has been abused is primarily to find a place to be safe and to heal.”
In Wendy’s words, let’s “go find a place to be safe and to heal.”
For more information about I Can’t Hear God Anymore visit: Dallas Cult or purchase on Amazon.
You can also read an article The Dallas Observer did on the book here.
If you live in or near the Dallas area, you can attend Individual Counseling Services with Doug Duncan, MS, LPC a professional counselor licensed in the state of Texas, or their FREE Support Group held on the fourth Saturday of the month.
Disclaimer: This book was sent to me for review.