Islam denies Jesus Deity

When we examine the contradictions between Islam and Bible Christianity, we find that the key foundational element of Christianity, that Jesus the Savior is fully and completely God, is denied in Islam. Continue reading

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Islam breaks Scripture Harmony

When we examine true Christianity and false cults and sects within Christianity’s broad umbrella, we insist that whatever doctrinal statements a group has or approved and exhorted conduct a group gives, it cannot contradict the Bible. God is obliged to be consistent in his statements to men. He cannot change the standards from one moment to the next. If stealing is a sin in God’s eyes, then always it is. There may be some conditions whereby this concept is clarified, but we must hold the principle true. For example, if a man steals from his neighbor and is caught, he has to return what he has stolen four-fold. The principle is that the extra is a punishment for having stolen in the first place, and this is not the authorities “stealing from him” in God’s eyes, but doing what is just and fair.

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Is Foreign Missions Biblical?

I recently attended a bus conference at an Independent Fundamental Baptist fellowship meeting. Maybe I don’t understand things anymore (good possibility), but I distinctly got the impression that they were bashing churches who spent money (and a lot of money, mentioning an example where “the pastor” spent $50,000 on foreign missions) but this pastor didn’t have a bus program. They scolded those in attendance because this was a tragedy in their eyes. The rest of this post is to answer that question. Continue reading

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Islam: false prophet Muhammad

We understand that both Christianity and Islam are “competing religions” in that they are not mutually going to exist together. What one says to do, the other prohibits. These kinds of problems will make it impossible for them to mutually co-exist. They may both exist, but there will always be conflicts between them.

One the most important things is to strike an allegiance to an authority, the Bible or the Koran. While the Koran admits that the Bible is a holy book of God, the Bible gives no acknowledgement much less endorsement or authority to the Koran.

When we compare the two, there are counter claims that strike the one against the other.  In this case, the Bible strikes against the Koran’s claims, especially as to what makes a person a prophet of God. Continue reading

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Zukeran – Abusive Churches

This is a review of this article by Pat on on Abusive Churches


Control-oriented Leadership
Manipulation of Members
Rigid, Legalistic Lifestyle
Frequent Changing of Group/Church Name
Denouncing all other churches
Persecution Complex
Targeting Young Adults

Read the entire articl at It is not that long.

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Martin, S. – The Heresy of Mind Control

Online book The Heresy of Mind Control: Recognizing Con Artists in Leadership, Stephen Martin, M.Div,, online book. Written by Dr. Paul Martin’s brother, this 169-page e-book shows how “wolves in sheeps’ clothing” use Lifton’s 8 elements of mind control to create Christian totalism.


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Blue, K. – Healing Spiritual Abuse

Healing Spiritual Abuse: How to Break Free from Bad Church Experiences, Ken Blue, 1993. There is a great chapter on “Healed By Grace”. He says, “When we see that we are completely accepted by God solely through the life, death and resurrection of Jesus, all religious law loses its manipulative power over us.”

A review on this book is here

In Healing Spiritual Abuse, Ken Blue offers a well-researched and insightful analysis of the dynamics of spiritual abuse. Books of this genre often focus on practical, behavioral aspects of abuse, and Blue definitely addresses this. For example, Blue offers this list of characteristics of an abusive church:

1. Abusive leaders base their spiritual authority on their position or office rather than on their service to the group. Their style of leadership is authoritarian.
2. Leaders in abusive churches often say one thing but do another. Their words and deeds do not match.
3. They manipulate people by making them feel guilty for not measuring up spiritually. They lay heavy religious loads on people and make no effort to lift those loads. You know you are in an abusive church if the loads just keep getting heavier.
4. Abusive leaders are preoccupied with looking good. They labor to keep up appearance. They stifle any criticism that puts them in a bad light.
5. They seek honorific titles and special privileges that elevate them above the group. They promote a class system with themselves at the top.
6. Their communication is not straight. Their speech becomes especially vague and confusing when they are defending themselves.
7. They major on minor issues to the neglect of the truly important ones. They are conscientious about religious details but neglect God’s larger agendas.

If your church rates high on these negative indicators, it is significantly spiritually abusive. Now something must be done. You may choose to stay and fight for change. Bear in mind, however, that most abusive religious systems are very well rationalized and well-defended. Abusive leaders are unlikely to respond well to your rational objections and constructive criticisms. Spiritual abuse is never the result of confused thinking. It is caused by a lust for power (p. 135).

However, Blue excels at discussing the phenomenon of spiritual abuse from a theological and Scriptural point of view. The book is loaded with pastoral insights that are well founded and well expressed. A few excerpts illustrate this clearly:

In Luke 12:42 Jesus gives a picture of true spiritual authority in the form of a parable. He asks, “Who then is the faithful and wise manager, whom the master puts in charge of his servants to give them their food allowance at the proper time?” True leaders are not necessarily profoundly gifted or conspicuously talented; they need no exalted office; they need no titles to validate their words; they need no seat of Moses to support their effectiveness. All they need to do is be faithful and wise, serving food to their followers as it is needed (p. 32).

Both Ezekiel and Jesus condemned one fundamental error in the shepherds: they used the sheep rather than than served them. They acted as if the sheep existed to meet their needs rather than the other way around. When shepherds today look out over their congregations and see their people as church growth statistics, tithing units and workers in their programs, they follow the pastoral style that Jesus and Ezekiel prophesied against (p. 41).

The modern “yeast of the Pharisees” is what we call legalism. The term legalism covers any variation on the notion that if we do the proper Christian disciplines well enough and long enough, God will be pleased with us and will reward us. It is the idea that if we do more and try harder, we can make a claim on God’s favor so that we need not rely totally upon his mercy and grace.
Legalism is the great weapon of spiritual abuse. Multiplying religious rules to gain control over followers is authoritarianism’s primary tool. Legalism is an expression of leaders’ compulsion to seek security and predictability. If they can enforce an exhaustive list of dos and don’ts, they think, they will gain that security and predictability they crave (p. 44).

Jesus promises rest for all who are weary of trying to please religious leaders. He offers an easy yoke to all those laboring under a load of spiritual performance. If your religion is wearisome and burdensome, God’s answer is not a longer quiet time, a firmer commitment, attendance at one more conference or one more trip to the altar. God’s solution for spiritual tiredness is rest– rest in the loving acceptance of Jesus and his perfect load-carrying work for you (p. 59).

False shepherds will always give lip service to this mercy and grace, but will then undermine it in the body of their teaching and in their actions (p. 60).

A more common version of the same story is the pastor who berates the church, blaming them for low attendance at services or poor support for the church programs. Rather than look at the defects in his or her own leadership, the pastor focused attention on the flaws of the congregation. Such a person is more interested in keeping up appearances than in discovering what is actually wrong (p. 71)..

To sum up, I would say that if abuse is minor and rare, we should probably shrug it off. If it is significant, we should confront the perpetrator. If it is systemic, ongoing, unrelenting and well defended, we probably need to leave (p. 96).

So when we assess the integrity of a Christian leader or group, we do not look first at its motives, its aims or its moments of kindness. We look first and last at its fruit. If leaders constantly root their authority in an office rather than in servanthood, if they do everything for show, if they demand special privilege or titles, if they use words deceitfully, if they major on minors to the neglect of real pastoral needs, and if this behavior tears people down rather than builds them up, then such leaders must be confronted and changed– or abandoned (p. 99).

We have to be clear that if we are to have anything like Christian fellowship with those who have hurt us, they must at some point acknowledge their sin and repent of it. No true relationship between Christians can exist without this cleansing. We can forgive without their repenting, and this will free us from the bondage of ongoing bitterness, but we will not have a reconciled relationship with them until they repent (p. 100-101).

He (a former spiritual abuser) explained how in his first church he quickly gathered about him those parishioners who met his needs, those who supported him uncritically. “In time,” he said, “I established a class system, with my supporters at the top and those who posed a threat to my leadership at the bottom. This system aided me in the delusion that I was doing the right things (p. 110).”

The second classic type of spiritual abuser is the heroic, grandiose or messianic narcissist who is obsessed by a desire to be someone great or to do something unprecedented for God. Carrying out this fantasy requires the cooperation of others and access to their money. Like the first type, this leader may not consciously wish to hurt anyone; but other are hurt as they are used for the leader’s and God’s “higher purposes (p. 111).”

In order to achieve the public support he needs, these leaders make extraordinary claims for themselves or have others make them in their behalf. Such claims may include a special anointing, unusual personal sacrifice, unprecedented encounters with God, unique training, a singular teaching or leadership gift, a revelation of truth that is not available to others, or secret knowledge of God’s end-times purposes. These and other claims imply that God has a special calling on this leader, and so it is the “unspecial” people’s duty to admire and follow him, which they often do in droves (p. 113).

A most effective means of control for a messianic leader is to convince his followers that they are on an extraordinary mission with him. If a leader successfully convinces his followers that he is the unique instrument of God, that makes them unique by virtue of their support of him. This group may say or imply such things as “We are a special move of God,” “We are the only group proclaiming truth,” “We are the faithful remnant,” “We are God’s cutting edge for this generation,” or “We are in training for God’s end-times army.”
Once this attitude is rooted in a group, the combination of pride and fear keeps followers in formation. Everyone wants to feel special, and some get hooked on the exhilaration of being part of an elite. Others fear leaving lest they miss God’s will and be accused of deserting his special calling (p. 114).

Many Christians say they have heard, understood and believed the gospel. But when they continue to subject themselves to the legalistic manipulation of spiritual abusers, we must assume that the Good News has not yet sunk in fully. For some this takes time. So we must continually reinforce the truth that we have in fact died to the law and are no longer obligated to it. Meditating on biblical passages which assure us of the radical nature of our acceptance by God through Jesus can be helpful (p. 127).

Healing Spiritual Abuse is recommended as an insightful and helpful resource in understanding and breaking free from unhealthy church situations.

A similar themed article is here Healing Spiritual Abuse “‘Overemphasizing Spiritual
Abuse?’ a Response to Charles Clark of”
 Charles Clark attacks Fundamentalism as the primary culprit, but the article rejects that.


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Fehlauer, M. – Exposing Spiritual Abuse

Exposing Spiritual Abuse: How to Rediscover God’s Love When the Church Has Let You Down, Mike Fehlauer. The chapter on “Toxic Love” is about the excessive devotion of people looking for a father-figure. There are two good chapters on positive and negative characteristics to look for in a pastor. Warning Signs of an Unhealthy Church – Part 1, Part 2, Part 3 are excerpts from the book.

Note that this book is a recommended reference work on website, see the review of Fehlauer’s work – Exposing Spiritual Abuse on

Exposing Spiritual Abuse by Mike Fehlauer- From a review on Amazon: “To all those who love God but who do not want to be abused in God’s name by their church leaders, you’ll love this book. If you’ve ever felt you’ve given your best and
didn’t run at the first sign of trouble in a church, but mere came a point when you had been stripped of so much inside mat you had to go, yet you were talked about from the pulpit as if you had given up on God, mis book is for you! …For those who
would try to tell you mat mis book is not from God, remember this—David had a submissive attitude to Saul, when he was in Saul’s house and afterwards. But when Saul tried to kill David because of his own emotional demons, DAVID and
GOD BACKED DAVID! So don’t let church leaders tell you that you’re wrong to leave a church in which abuse is being justified in God’s name.”

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In this post I want to give my views of Methodism, and John Wesley. Let me say that I am kind of unique in some of my views, and I have read a lot in some of these different denominations and groups. But I have also studied cults and religious sects, and I am keenly interested in separating biblical Christianity from man’s creations.

I know Methodists, and let me state my position from the beginning. I am not a Methodist by choice. I have studied it enough to know that I do not agree with some of the foundational tenets. Over the course of my ministry, I have seen where Methodism and the foundation laid in Methodism by Wesley, and I do not agree with where that takes you.

But on the other hand, I do not agree with Calvinism either, and their foundations are just as equally opposed to Scripture that I know. Of the two, each has certain beneficial aspects of their movement. Calvinists study Scripture intensely, maybe too intensely because they are trying to justify their unbiblical position. But the good thing about Calvinists is that they do exposit Scripture (as a habit), and they rely heavily on Scripture to make their arguments. Their downside (besides jumping to unbiblical conclusions in election and other things) is that they are a bunch of “cold fish”. Calvinists have a hard time getting any passion raised about prayer, preaching, or soul-winning. I see that passion in Jesus, the apostles, Paul, etc. That tradition or primitive church element is just lost on modern Calvinists.

The good thing about Methodists is that they are a passionate bunch of people that will move your soul if you will allow yourself to be carried along in their stream for a while. Works like those by Andrew Murray, E.M. Bounds, and others of similar vein that were born and worked in the Methodist structure are great works to get your soul fired up. The downside of Methodists though (besides their unbiblical position on a second work of grace) is that they rely way too heavily on experiences and emotions, and the modern Tongues and Charismatic movements are greatly off-base scripturally because of this foundation from their background. I would also say that Methodists in general have a great desire to love Jesus (emotionally), and they put a lot of emphasis on holiness and piety. As I meet Calvinists that are conceited in their own personal “election” and live like devils, I greatly appreciate the Methodists as a contrast.

It would be great if we could take the best of each, and avoid their disadvantages.

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Friesen, G. – Decision Making and the Will of God

decision makingDamaged Disciples: Casualties of Authoritarian Churches and the Shepherding Movement, Ron and Vicki Burks, 1992. Ron was taught to subject himself totally to his disciplers in the shepherding movement. Vicki was taught to submit to her husband. This is their story of struggling to break free and rebuild their lives. For Vicki, it is the story of rescuing her “self” from non-being. Ron later earned his PhD. in counseling and was on staff at Wellspring. Here is his dissertation, Cognitive Impairment In Thought Reform Environments.

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