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Percentage of U.S. Adults Suffering from Religious Trauma: A Sociological Study

Authors:
  • Global Center for Religious Reesearch

Abstract

This sociological study aimed to ascertain the percentage of adults living in the United States who have experienced religious trauma (RT) and what percentage presently suffer from RT symptoms now. After compiling data from 1,581 adults living in the United States, this study concludes it is likely that around one-third (27‒33%) of U.S. adults (conservatively) have experienced religious trauma at some point in their life. That number increases to 37% if those suffering from any three of the six major RT symptoms are included. It is also likely that around 10‒15% of U.S. adults currently suffer from religious trauma if only the most conservative numbers are highlighted. Nonetheless, since 37% of the respondents personally know people who potentially suffer from RT, and 90% of those respondents know between one and ten people who likely suffer from RT, then it could be argued that as many as one-in-five (20%) U.S. adults presently suffer from major religious trauma symptoms.
SHERM 5/1 (2023): 128 Article Licensed Under
CC BY-NC-ND
Socio-Historical Examination of Religion and Ministry
Volume 5, Issue 1, Summer 2023 shermjournal.org
© Darren M. Slade; Adrianna Smell; Elizabeth Wilson; Rebekah Drumsta
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ISSN 2637‒7519 (print), ISSN 2637‒7500 (online)
https://doi.org/10.33929/sherm.2023.vol5.no1.01 (article)
Percentage of U.S. Adults Suffering from
Religious Trauma: A Sociological Study
Darren M. Slade,
Global Center for Religious Research
Adrianna Smell,
Case Western Reserve University
Elizabeth Wilson,
Somatic Trauma Therapist
Rebekah Drumsta,
The Vashti Initiative
Abstract: This sociological study aimed to ascertain the percentage of adults living in
the United States who have experienced religious trauma (RT) and what percentage
presently suffer from RT symptoms now. After compiling data from 1,581 adults living
in the United States, this study concludes it is likely that around one-third (27‒33%) of
U.S. adults (conservatively) have experienced religious trauma at some point in their
life. That number increases to 37% if those suffering from any three of the six major RT
symptoms are included. It is also likely that around 10‒15% of U.S. adults currently
suffer from religious trauma if only the most conservative numbers are highlighted.
Nonetheless, since 37% of the respondents personally know people who potentially
suffer from RT, and 90% of those respondents know between one and ten people who
likely suffer from RT, then it could be argued that as many as one-in-five (20%) U.S.
adults presently suffer from major religious trauma symptoms.
Keywords: Religious Trauma, Adverse Religious Experiences, Spiritual Abuse, Religious
Abuse, Religious Trauma Syndrome
Introduction
eading into the twenty-first century, physician Martin Rossman noticed
a disturbing trend among his patients: many were suffering from the
lifelong consequences of being raised in a toxic religious environment.
He wrote, A great number of people I see in my medical practice have been
traumatized rather than uplifted by their early religious training. I think that
L
Slade et al.: Religious Trauma
2
harmful religious training may be one of the great unrecognized causes of
mental and physical illness in our culture.1 Although at the time he did not
have a psychological or medical term for what he was witnessing, Rossmans
experiential assessment (and prediction) about the pervasiveness of what is now
understood to be religious trauma would turn out to be quite accurate. After
compiling data from 1,581 adults living in the United States (U.S.), this study
confirmed what Rossman and thousands of other practitioners have observed
for decades: religious trauma is, in fact, a society-wide phenomenon and
spiritual abuse is a chronic problem within religious communities.2
Study Rationale and Research Question
One problem is that the label religious trauma (RT) has remained
ambiguously defined in much of the peer-reviewed literature, making it difficult
for clinicians to identify and treat patients presenting with RT symptoms.3 To
make things more complicated, the literature simply assumes that so-called
religious trauma exists with little or no supporting empirical data. Indeed,
most discussions on religious trauma have relied on qualitative research that
focuses almost solely on individual experiences through case-studies and
interviews. Thus, this article intends to correct the gap in quantitative
knowledge by presenting findings from the most exhaustive sociological study
on religious trauma to date, which was funded and carried out by the Global
Center for Religious Research (GCRR). The purpose of this study was to
discover if RT was a society-wide occurrence or simply an affliction that only
a few disaffiliated religionists have mentioned in therapy.
The research question for the study is as follows: What percentage of
adults living in the United States have experienced religious trauma at some
point in their life and what percentage currently suffer from religious trauma
symptoms? The hypothesis is that about 15‒20% of the adult population have
suffered from RT while about 5‒10% currently suffer from RT symptoms.
Before summarizing the studys collection and analysis methodology, it is
important first to define the terms used in the study.
1 Rossman, Guided Imagery for Self-Healing, 200‒1.
2 Despite the reckless (and uninformed) claim by Brad Wilcox and Riley Peterson that
few people suffer trauma from religion in childhood (Wilcox and Peterson, Perspective: Dont
Believe the Headlines).
3 This article will use the term religious trauma and the abbreviation RT
interchangeably as a simple method to variegate both the language and grammar of the essay.
Slade et al.: Religious Trauma
22
some type of sexual dysfunction, such as an inability to reach orgasm, physical
pain during sex, a feeling of being abnormal, flawed, or immoral for engaging
in sex acts, and an overall denial of sexual urges and desires. These types of
symptoms can not only disturb a person’s core identity, but they can also cause
a lifelong disruption of meaningful interpersonal relationships.46 Thus, it is
important for future research to explore sexual dysfunction as a potential major
symptom of religious trauma.
Conclusion
The purpose of this study was to discover if religious trauma was a
society-wide phenomenon or simply an affliction of only a small few. As
predicted by numerous clinicians, the survey found that religious trauma is a
chronic problem within the U.S. adult population. In fact, NACRTR’s original
hypothesis under-estimated the total numbers by as much as 10‒15%. After
compiling data from 1,581 adults living in the United States, this sociological
study found that it is likely around one-third (27‒33%) of U.S. adults
(conservatively) have experienced religious trauma at some point in their life
(based on the definition above). That number increases to 37% if those suffering
from any three of the six major RT symptoms are included. It is also likely that
around 10‒15% of U.S. adults currently suffer from religious trauma if only the
most conservative numbers are highlighted. Nonetheless, since 37% of the
respondents personally know people who potentially suffer from RT, and 90%
of those respondents know between one and ten people who likely suffer from
RT, then it could be argued that as many as one-in-five (20%) U.S. adults
presently suffer from major religious trauma symptoms.
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ABOUT THE AUTHORS
Darren M. Slade (PhD) earned his doctorate in theology and church history from the
Rawlings School of Divinity (Virginia). He is an adjunct professor of ancient history
and comparative religion at the Rocky Mountain College of Art and Design. In addition
to his philosophical work, The Logic of Intersubjectivity, Dr. Slade specializes in the
socio-political development of religious belief systems that include ancient Near-
Eastern, Church, and Islamic history, as well as Second-Temple hermeneutical
practices, the intersection of religion and science-fiction, and misotheism. He is also the
Director of the North American Committee on Religious Trauma Research (NACRTR).
Darren currently serves as President of the Global Center for Religious Research.
Adrianna Smell (MA) earned her graduate degree in applied sociology from the
University of Northern Colorado (UNCO). She is currently pursuing a PhD in
Sociology with specializations in research methods and social inequality from Case
Western Reserve University (CWRU). Since 2019, Adrianna has worked as an associate
researcher at Springtide Research Institute. She has also worked as a research assistant
in the Sociology Department at CWRU, the Prevention Research Center for Healthy
Neighborhoods at CWRU, and the Social Research Lab at UNCO.
Elizabeth Wilson (LPC, LAC) is a Licensed Professional Counselor and Licensed
Addiction Counselor at Reflective Wellness: Mind & Body. She has experience
working in private practice, residential settings, and in the community with populations
of all ages that suffer from mental illness, trauma, substance abuse and behavioral
issues. She has been a somatic trauma specialist since 2017.
Rebekah Drumsta (MA, CPLC) is a board member of The Vashti Initiative, a non-
profit with the goal to empower and assist those transitioning out of religious and
spiritual abuse. She is also the Chief Operating Officer of NPE Friends Fellowship, an
international non-profit organization that assists individuals and their families who have
received unexpected results from at-home DNA tests. Rebekah is a Certified
Professional Life Coach and holds an undergraduate degree in Urban Ministry and
Family Crisis (with a Christian Counseling minor), as well as a graduate degree in
Religious Education. She has made appearances on and consulted with BBC, NBC,
ABC, and a variety of other platforms such as podcasts and film projects. To learn more
about her work, visit RebekahDrumsta.com.
Slade et al.: Religious Trauma
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Purpose A previous publication in this journal reported the findings of a 2013 survey into people’s experiences of membership of a Christian church in the UK (author citation removed for the purposes of review). A major finding of this survey was that many people said they had been “harmed” by their experience with some labelling it as “Spiritual Abuse” (SA). Respondents in the 2013 study also stressed the importance of developing safeguarding policy and practice in this area. The purpose of this paper is to explore the findings of a more extensive survey conducted in 2017 which aims to identify people’s understanding of SA some four years after the initial work and within a context of some discussion and uncertainty around the term itself. The study also aims to assess the current status of safeguarding policy and practice in SA perpetrated against individuals in the Christian church in the UK. A secondary aim of the study is to ascertain how far understandings, policy and practice have developed since the initial survey was conducted. It is emphasised that the authors do not assert that SA is perpetrated solely in the Christian church. However, as this is their personal religious background it is the focus of this work. Design/methodology/approach A mixed methods online survey of Christians, Church attendees and members of Christian organisations was conducted in 2017. Data were analysed using descriptive statistics, inductive thematic and content analysis. Findings A clear definition of SA is required. There is an ongoing need to develop policy and practice in the area of SA in order to respond effectively to those who have these harmful experiences. Research limitations/implications This work has been conducted within the Christian faith community and thus, represents only this faith context. Accordingly, it is research with a specific group. The work would usefully be expanded to other faith contexts. Practical implications People are still being harmed by experiences in the Christian church. Safeguarding policy and practice in the area of spiritual abuse needs to be developed in the immediate future. Social implications Those working in statutory agencies, faith and community contexts need to develop an understanding of SA. Originality/value This is the largest survey conducted on the topic of SA in the Christian faith to date in the UK.
Book
Through the rich stories of eight participants, the author explores the psychological, spiritual, and ritual dimensions of religious trauma among queer people. Drawing on current scholarship in the field of trauma studies, the author makes a case for religious trauma as an important frame to understand the experiences of queer people in non-accepting faith communities. Though previous scholarship has limited the recovery from religious trauma to those who exit religious communities, in this research the author analyzes participant stories to understand how queer people might find healing in accepting religious communities. Using self-psychology to understand the depth of trauma experienced in non-accepting communities, the author explores the experience of God and sexual identity within non-accepting communities. Through these narratives, the author demonstrates the potential for post-traumatic growth and life beyond conservative faith communities. Petersen argues for a number of key recommendations for congregations and pastoral caregivers that seek to welcome those who have experienced religious trauma.
Article
Both religiosity and spirituality have been shown to have positive effects on multiple aspects of well‐being, mental health, and healing. Religiosity and spirituality are also positive mediating factors in healing from abuse broadly. Religious or spiritual abuse has the capacity for harming one's religiosity and/or spirituality. When abuse occurs in a religious setting, it has the effect of making it less likely that religion and/or spirituality can be used as a coping strategy to heal from that very abuse. Little is known about the underlying factors that constitute the larger concept of spiritual abuse. A total of 66 survey prompts were pulled from the existing quantitative and qualitative literature on spiritual abuse, focusing on both external events and internal states that often result from spiritual abuse. Exploratory factor analysis was conducted on survey responses (N = 3222), resulting in six factors: (1) maintaining the system, (2) internal distress, (3) embracing violence, (4) controlling leadership, (5) harmful God‐image, and (6) gender discrimination. The resulting 27‐item scale, which includes 11 additional “critical items,” can be used in clinical settings to get quick, detailed information about a client's exposure to spiritual abuse and possible resulting consequences.
Article
This article explores the relationship between hermeneutical injustice in religious settings and religious trauma (RT) and spiritual violence (SV). In it I characterize a form of hermeneutical injustice (HI) that arises when experiences are obscured from collective understanding by normatively laden concepts, and I argue that this form of HI often plays a central role in cases of religious trauma and spiritual violence, even those involving children. In section I, I introduce the reader to the phenomena of religious trauma and spiritual violence. In section II, I describe the role normatively laden concepts play in shaping our social experience. I then elucidate how they can contribute to HI. In section III, I provide a brief overview of the history of some significant identity prejudices in the history of Christianity and argue that children can properly be understood as victims of HI within some religious communities. I then return in section IV to the examples of religious trauma and spiritual violence offered throughout the article and demonstrate that HI plays an important causal role in each of them. HIs sometimes constitute spiritual and religious harms; at other times they create an epistemic environment conducive to spiritual abuse.
Chapter
In this chapter, we argue that it’s possible to lose your faith in God by the actions of other people. In particular, we argue that spiritually violent religious trauma, where religious texts are used to shame a person into thinking themselves unworthy of God’s love, can cause a person to stop engaging in activities that sustain their faith in God, such as engaging in the worship of God. To do this, we provide an analysis of faith, worship, and love on which to have faith in God is to have an attitude of worship to him; to have such an attitude of worship to God is to love him; and to love God is to desire union with him. We apply this analysis particularly to the case of LGBT Christians and their experience in the church today.