Thought Reform and Religion

Thought Reform and Religion
Lifton discusses the relationship between thought reform and religion:

I have already suggested that thought reform bears many resemblances to practices of organized religion, and various kinds of religious education. Indeed, most of the psychological themes of ideological totalism can be found somewhere in the Judeo-Christian tradition, however indirect any such theological influences may have been in the development of thought reform itself. These totalist tendencies have usually been related either to the theocratic search for heresy or to patterns of revitalizing enthusiasm-- or (as in thought reform) to both (Lifton, p. 454).

Lifton cites the Inquisition and the anti-Papist trials of sixteenth-century England as classic examples of the former tendency-- the search for heresy. The latter tendency-- revitalizing enthusiasm-- had been widespread. He cites early Lutheranism and Calvinism and later movements.

Usually laying great stress upon the dramatic personal conversion experience, while varying in their relative emphasis upon confession and re-education, they sought to purify man in accordance with a particular vision of Biblical truth or prophecy; as in thought reform, this vision has sometimes been so urgent that men have been physically and psychologically brutalized in its name (Lifton, p. 455).
Keeping in mind thought reform's close relationship to religion, how can we distinguish totalistic practice within religious institutions from more balanced forms of spirituality? Rhadakrishnan, the distinguished Indian philosopher, points to organizing tendencies as the specific danger:
When religion becomes organized, man ceases to be free. It is not God that is worshipped but the group or the authority that claims to speak in His name. Sin becomes disobedience to authority and not violation of integrity.
I believe we must consider also the prevailing themes within a particular religious milieu. Thus religious totalism can be recognized by the criteria outlined in Chapter 22 ("the characteristics of thought reform") and especially by the following trends: exaggerated control and manipulation of the individual, the blanketing of the milieu with guilt and shame, the emphasis upon man's hopeless depravity and worthlessness, and the need to submit abjectly to a vengeful deity-- all within the framework of an exclusive and closed system of ultimate truth.
Contrasting with religious totalism are those religious situations which stress man's worth and his possibilities as well as his limitations; his capacity to change as well as the difficulties inherent in bringing about such change; and faith and commitment without the need for either self-negation or condemnation of nonbelievers. These attitudes leave room for emotional and intellectual growth as opposed to static doctrinal repetitions, and a broadened sensitivity to the world rather than a retreat into religious embeddedness. Since each of the world's major religions has at one time or another demonstrated both of these contrasting tendencies, any particular religious environment must be judged according to its own characteristics. (Lifton, p. 456).

Lifton's Keys to a Totalistic Religion
As cited above, Lifton considers organized religion a "danger." The choice between absolute individualistic freedom and totalism is obviously a false dilema. There are many shades of gray in between.

Lifton also enumerated several other traits: 1) exaggerated control and manipulation of the individual, 2) the blanketing of the milieu with guilt and shame, 3) the emphasis upon man's hopeless depravity and worthlessness, and 4) the need to submit abjectly to a vengeful deity-- 5) all within the framework of an exclusive and closed system of ultimate truth.

Notice the extremes he has cited: "exaggerated control and manipulation" (as though "some" control and manipulation is acceptable); "blanketing of the milieu with guild and shame" (though guilt and shame in moderation are an unavoidable part of any human environment); "emphasis upon man's hopeless depravity and worthlessness" (though man is hopelessly depraved, apparently Lifton doesn't want any to focus on that "too much"); the "need to submit abjectly to a vengeful diety" (though not all submission need be "abject");

Therefore, the mere presence of any of these traits need not be indicative of a Liftonian totalistic environment. Even with Lifton's biases, he regards the extremes and lack of balance as of primary concern.

In my opinion, biblical Christianity recognizes the importance of balance in each of these areas. Let us examine biblical Christianity with respect to these traits Lifton has identified.

Lifton Criteria	Biblical Christianity
Organization	All Christians everywhere are united as one church or "body" (Romans 12:5, 1 Corinthians 12:13, Ephesians 2:16 et. al.). Individual congregations under local leadership exist to facilitate the work of the church in that area (e.g. Titus 1:5). There is a balance between the autonomy of local groups and the "brotherhood of believers" (1 Peter 2:17). There is a balance between the authority of local leaders and respect to Christian orthodoxy.
Exaggerated control and manipulation of the individual	Christians are taught to obey the commands of Jesus (Mt 28:19). Manipulation or dishonest attempts at control are spoken against (2 Corinthians 4:1-2).
Blanketing of the milieu with guilt and shame	Guilt and shame result from sin, which all humans (Romans 3:23) and even all Christians commit (1 John 1:8). There is a healthy balance between rejoicing in forgiveness and the hope of eternal life and sobriety about one's own sinful nature and unworthiness.
Emphasis upon man's hopeless depravity and worthlessness	In Christianity, man is capable of both good and evil. Thought he has a sinful nature that cannot achieve perfection, he is hardly "hopelessly depraved." Man is highly valued, worthwhile and loved; not only because God created him (Genesis 1:27, Psalms 139:14, Matthew 6:26) but because Jesus died for him as well (Romans 5:8).
The need to submit abjectly to a vengeful deity	God has wrath due to man's disobedience to his commands (Romans 1:18), yet he is also filled with an even stronger loving desire to forgive that sin and restore the damaged relationship with man (Romans 5:8). Submission to God or other authorities need not be degrading.
Within the framework of an exclusive and closed system of ultimate truth	Christians believe that God has revealed himself through nature (Romans 1:20), Scripture (Hebrews 1:1ff, 2 Timothy 3:16-17 et. al.) and especially through Jesus Christ (John 1:18). Christians believe that the New Testament contains the only reliable and authoritative teachings concerning Jesus available to mankind today. Christians steadfastly refuse to accept any other source of religious teaching, yet, they are open to growing in their understanding of the established sources of teaching (2 Peter 3:18)

Comments
Lifton rightly recognizes that historic Christianity (in its broadest sense) has tendencies and a track record in each of the extremes of concern. Yet, he has not addressed biblical Christianity.

While biblical Christianity exhibits some of the traits that Lifton mentions, it also holds those traits in balance with opposite ideas.

It is important to have a balanced perspective and approach to Christianity, otherwise one may have problems discerning what is totalistic, what is unauthoritative, and what is legitimate.