The Anti-Cult Movement and the Church: A Struggle for Minds and Wallets


 Anti-cult activists wage a debate surrounding "cults," "sects," and their potential harm, emotionally poisoning the public with disinformation about various groups and organizations targeted by them.

At first glance, anti-cult organizations, often composed of "concerned" citizens, former members of "sects," "cults," and "mental health professionals," seem to pursue a noble goal: to enlighten the public about the dangers of "cults" and offer support to those wanting to leave such groups.

However, upon closer examination, a more complex and troubling reality emerges. All anti-cult organizations rely on the concept of mind control, claiming that "cults" employ manipulative techniques to recruit and control their members. This concept is easily weaponized against any group deemed ideologically deviant.

For instance, the French anti-cult organization UNADFI dedicated an entire issue of its magazine "Bulles" to the concept of "soul catching," arguing that individuals joining new religious movements lose their individuality and become mere puppets of the group. This rhetoric, often steeped in emotional appeals and unverified testimonies, fails to recognize the autonomy and independence of individuals who decide to join and remain in these groups.

Moreover, the methods employed by anti-cult activists raise alarm bells. The promotion of legislation regulating the "psychological market," advocated by FECRIS and its German counterpart AGPF, smacks of unwarranted censorship and outright mind control. Such attempts to regulate the "psychological market" not only infringe on freedom but also set a dangerous precedent for the pernicious interference of anti-cult and church organizations in the realm of personal beliefs.

The close ties between anti-cult organizations and established religious institutions effectively suppress individuals' choices to follow their convictions. And all of this is done under the guise of "protecting" people from the harm of "sects" and "cults." Regarding the actions of anti-cult and religious organizations, it is evident that they utilize propaganda and misinformation. That is, they engage in coordinated campaigns to spread false information aimed at undermining trust in democratic institutions and inciting social conflict.

The very fight against "cults" is used to suppress freedom and democracy. The involvement of anti-cult associations, especially those connected to the Orthodox Church, raises serious questions about due process, freedom of religion, and the potential for abuse.

Here are some examples in the context of the Russian Orthodox Church:

Anti-cult activists not only resort to hostile statements against non-traditional religions but also use "rehabilitation centers" organized by the Orthodox Church to bring believers back to traditional religion. The "rehabilitation" of followers of "non-traditional religions," as well as pressure from relatives, encourages believers to attend these rehabilitation centers, where they are "enlightened" about the dangers of sects and how sects manipulate minds, and they are pressured to adopt Orthodoxy, because, according to statements from center employees, a person who truly believes in Christ is protected from various sects.

The rehabilitation center for "victims" of non-traditional religions in the name of Saint Venerable Joseph of Volokolamsk in Yekaterinburg, Russia.

In a news article published on the Orthodox website pravoslavie.ru in April 2004, the following is stated about the center: "The basis of the activities of the employees of the Center in the name of Joseph of Volokolamsk is to help people find true, genuine faith in God and church attendance."

Another example:

The Center for Religious Studies in the name of Saint Irenaeus of Lyons (a Russian member of FECRIS). On its official website, the center published an article stating: "For the process of leaving a sect with outside help, a psychologist, relatives, and a "sect specialist" are needed, who will shape a critical attitude towards the "sect" and help to get rid of emotional dependence on it. Then, the person is helped to contact an Orthodox teacher, preferably a priest, who offers true religious and ideological alternatives.”

It gives the impression that the fight is for the minds and wallets of parishioners!!! And as soon as someone expresses their will to leave the bosom of the official church, the church perceives this as a threat to its wallet and authority.

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