2011年10月31日星期一
大學生研經宣教會是異端麼？: 宣教士/ 領袖的罪惡
大學生研經宣教會是異端麼？: 宣教士/ 領袖的罪惡: 一個姊妹牧者受中大 X X X 牧者的操控和精神虐待（書信） Source: http://www.armbell.com/forum/viewtopic.php?t=4894&postdays=0&postorder=asc&start=30&mforum=liber...
2011年10月26日星期三
Former Chicago UBF Director 的兒子(Second Generation) Chung Joe 受到 Ron Ward 以主日信息公開定罪
Former Chicago UBF Director 的兒子(Second Generation) Chung Joe 受到 Ron Ward 以主日信息公開定罪
我們一致的看法：身為信息僕人，在信息中公開定別人的罪，可達到以下幾個後果：
一） 隱藏或掩飾教會和領袖的罪惡，叫人把問題和罪的根源歸結於離開者；
二） 令信徒恐懼，害怕自己若離開的話，同樣會受到所愛的人如此的定罪和抹黑，而失去離開的勇氣；
三） 抹黑滿心傷痕而離開的羔羊，是十分邪惡的行為，絕非牧者所為。
四） 作為信息僕人，竟然站在神的位置，公開定別人的罪，論斷可憐的羔羊，行為實在可恥！
五） Ron Ward 又在信息中，稱呼 Chung Joe 的父親 Joseph Chung 是 saint (聖人)，實在奪去神當有榮耀，把榮耀歸給人。
事緣： Former Chicago UBF Director 的兒子(Second Generation) Chung Joe ，受到 Chicago 信息僕人 Ron Ward 以主日信息公開定罪，他寫了一封公開信，回應他的言論，並 quote 了他當時在主日信息中侮辱他的部分，然而，Chicago Centre竟然在事後刪改了侮辱的字句，以掩飾 Ron Ward 在信息中論斷人的惡言，可比較以下兩段文字：
(source: http://rsqubf.livejournal.com/123416.html)
Open Letter to Ron Ward, by Chung Joe
17th-Jun-2007 01:49 pm
chungjoe
Mr. Ward:
I am the son of Joseph Chung that you refer to in your sermon this week (http://chicagoubf.org/messages/message/294):
Dr. Joseph Chung is known to be a saint among us. For the last six years, his son has been doing mischievous things and has damaged himself and others in many ways. At the time, Dr. Chung was president of UBF. It was shameful to acknowledge that his own son was acting like the greatest enemy of UBF. Yet Dr. Chung honestly brought this problem to God in prayer again and again in public and in private. He also pleaded with others to pray for his son Joe. Then a situation rose in Joe’s family that drove him to humble himself before God and before his parents. Now there are signs of reconciliation and healing with God and in the family as well.
I am glad that I have not been "driven to humble myself" to the point that reading such slurs does not make me a bit sad, angry and sick inside. I wonder how you think including such slurs helps the situation between me and my parents. I see that there is as yet no acknowledgment at all of the damage that UBF did to me "and others in many ways" (which you are well aware of). I hold out faint hope that my family's current situation does not fit neatly into theworld view that you have absorbed over the years, since surely even you can acknowledge that it is not only the families of "UBF's worst enemies" that experience adverse "situations." I need you to know that God had begun healing me and helping me move on, years before this situation in my family arose. And my reconciliation with God was assured the moment I believed the gospel. The situation has indeed humbled me, and I am determined to be reconciled to my parents (your mention of me in your sermon not withstanding) because they are my parents, and I ought to love them, as other former UBF 2ndgens have admirably and successfully done with their parents. I have made my position on reconciliation with UBF clear elsewhere and won't dwell on that. As a further sign of the humbling and healing effect that God has effected through my current family situation, I forgive you and will continue to move on.
In Christ,
Joe Chung
(source: http://chicagoubf.org/messages/message/294)
Sunday message by Ron Ward
Dr. Joseph Chung is known to be a saint among us. For the last six years, he has prayed for his own son with honesty, a broken heart, and persistence. Dr. Chung has also prayed for God’s sheep under his care. For the last three years he has studied the Bible with Carlos Santiago of Triton. Carlos was not a gentleman when he began Bible study. His girlfriend Elisa was afraid of him. But Dr. Chung prayed for Carlos to know Christ and grow in the grace of God. God answered this prayer. Carlos changed inwardly and became a noble man of God. He decided to go back to college and finish a degree. He also won the heart of Elisa and they had a beautiful wedding yesterday.
我們一致的看法：身為信息僕人，在信息中公開定別人的罪，可達到以下幾個後果：
一） 隱藏或掩飾教會和領袖的罪惡，叫人把問題和罪的根源歸結於離開者；
二） 令信徒恐懼，害怕自己若離開的話，同樣會受到所愛的人如此的定罪和抹黑，而失去離開的勇氣；
三） 抹黑滿心傷痕而離開的羔羊，是十分邪惡的行為，絕非牧者所為。
四） 作為信息僕人，竟然站在神的位置，公開定別人的罪，論斷可憐的羔羊，行為實在可恥！
五） Ron Ward 又在信息中，稱呼 Chung Joe 的父親 Joseph Chung 是 saint (聖人)，實在奪去神當有榮耀，把榮耀歸給人。
事緣： Former Chicago UBF Director 的兒子(Second Generation) Chung Joe ，受到 Chicago 信息僕人 Ron Ward 以主日信息公開定罪，他寫了一封公開信，回應他的言論，並 quote 了他當時在主日信息中侮辱他的部分，然而，Chicago Centre竟然在事後刪改了侮辱的字句，以掩飾 Ron Ward 在信息中論斷人的惡言，可比較以下兩段文字：
(source: http://rsqubf.livejournal.com/123416.html)
Open Letter to Ron Ward, by Chung Joe
17th-Jun-2007 01:49 pm
chungjoe
Mr. Ward:
I am the son of Joseph Chung that you refer to in your sermon this week (http://chicagoubf.org/messages/message/294):
Dr. Joseph Chung is known to be a saint among us. For the last six years, his son has been doing mischievous things and has damaged himself and others in many ways. At the time, Dr. Chung was president of UBF. It was shameful to acknowledge that his own son was acting like the greatest enemy of UBF. Yet Dr. Chung honestly brought this problem to God in prayer again and again in public and in private. He also pleaded with others to pray for his son Joe. Then a situation rose in Joe’s family that drove him to humble himself before God and before his parents. Now there are signs of reconciliation and healing with God and in the family as well.
I am glad that I have not been "driven to humble myself" to the point that reading such slurs does not make me a bit sad, angry and sick inside. I wonder how you think including such slurs helps the situation between me and my parents. I see that there is as yet no acknowledgment at all of the damage that UBF did to me "and others in many ways" (which you are well aware of). I hold out faint hope that my family's current situation does not fit neatly into theworld view that you have absorbed over the years, since surely even you can acknowledge that it is not only the families of "UBF's worst enemies" that experience adverse "situations." I need you to know that God had begun healing me and helping me move on, years before this situation in my family arose. And my reconciliation with God was assured the moment I believed the gospel. The situation has indeed humbled me, and I am determined to be reconciled to my parents (your mention of me in your sermon not withstanding) because they are my parents, and I ought to love them, as other former UBF 2ndgens have admirably and successfully done with their parents. I have made my position on reconciliation with UBF clear elsewhere and won't dwell on that. As a further sign of the humbling and healing effect that God has effected through my current family situation, I forgive you and will continue to move on.
In Christ,
Joe Chung
(source: http://chicagoubf.org/messages/message/294)
Sunday message by Ron Ward
Dr. Joseph Chung is known to be a saint among us. For the last six years, he has prayed for his own son with honesty, a broken heart, and persistence. Dr. Chung has also prayed for God’s sheep under his care. For the last three years he has studied the Bible with Carlos Santiago of Triton. Carlos was not a gentleman when he began Bible study. His girlfriend Elisa was afraid of him. But Dr. Chung prayed for Carlos to know Christ and grow in the grace of God. God answered this prayer. Carlos changed inwardly and became a noble man of God. He decided to go back to college and finish a degree. He also won the heart of Elisa and they had a beautiful wedding yesterday.
2011年10月23日星期日
洗腦教會的特徵 (by Biderman's Chart of Coercion)
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Biderman's Chart of Coercion
脅迫憲章
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說起來，英文中的「洗腦(brainwashing)」這個單字，也是在南北韓戰爭中，為了描述被俘的美軍所遭遇到的不人道狀況而發明的。
大部分洗腦的手法跟監獄警衛的手段相似，他們知道除非獲得囚犯的合作，要控制囚犯的身體是困難的。獲得合作最有效的方法莫過於破壞性的操控受害者的心智及情感，使他同時也成為心理上的囚犯。
來自國際特赦組織的《拷問報告》描述了戰爭時俘虜所遭遇到的洗腦手法。
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Isolation
孤立
* Deprives individual of social support, effectively rendering him unable to resist
使個人脫離社會支持網路，讓他不易抵抗。
* Makes individual dependent upon interrogator
讓個體依賴拷問者。
* Develops an intense concern with self.
發展強烈的自我關注。
一個人一旦遠離長期的情感支持並且脫離現實感，就容易被洗腦了。殘害心靈的團體直接地要求成員放棄朋友和家人來換取該團體的認同，或者間接地鼓吹成員藉由表現憎恨自己的父母、家人及朋友，才能顯現對神的忠誠，來達到他們孤立個人的目的。
此類團體具封閉性質，堅持成員能在內獲得所有滿足、支持和家的感覺。將加入者的親友、人際關係隔離，灌輸僵硬的意識型態，讓加入者滿腦子只有團體的教條和要求。
由於與其他人隔離，加入者變得依賴團體成員和領導者，而越來越難抗拒團體教義。他們變得自私和高度警覺，害怕現在僅有的認同在此團體中失去。
Warning signs
警訊：
當一個團體要求成員付出所有空閒時間，堅持他要每次聚會出現，如不能出席需解釋原因；批評或不贊成成員與團體外的親友互動，鼓勵保密，不許把聚會內容透露；公開批評其他團體（特別是藉此強調其唯一的正統性）；對參加其他團體的會議、工作坊或服務責難，並對成員進行調查，以確定缺席理由真假，或者強制參加團體所有集會才能成為幹部或者獲得團體情誼；這樣的團體存在偏激性質。
一旦成員不再公開地與他人互動，該團體就有了最大的影響力。團體的價值觀及資訊持續轟炸，而不虞成員不同意或懷疑，因為沒有團體外的人可以分享或堅定他的想法。孤立的過程和缺乏自信，使團體及其領導者得以掌控成員。領導者可能會對成員的大小缺點責難，有時甚至當眾如此，或者提醒他們現在或過去的罪惡。他們可能叫喊成員，予以侮辱或忽視，或者一會兒不理不睬，一會兒熱心對待，好藉此來彰顯現在是誰在當家作主。
羞恥感讓成員覺得他們活該如此，並覺得沒用的自己能加入這團體是值得感激的。當領導者偶爾略施小惠，他們便感激涕零。
最後，對團體依賴的體認和微小注意的感激，導致羞恥感的增加和團體內地位的降低，成員開始念「我活該咒」自虐，「不論他們如何對我，像我這樣有罪及惡劣的人，我活該。我不值得人家對我更好。我只夠格下地獄。不管我受到怎樣對待，即使是被懲罰，都要心存感激。」
Monopolization of Perception
觀念想法的排他性控制
* Fixes attention upon immediate predicament; fosters introspection
使注意力專注在當前困境；促使自我反省
* Eliminates stimuli competing with those controlled by captor
消除影響控制者掌控的刺激
* Frustrates all actions not consistent with compliance
讓不表順從的行動受挫
脅迫團體對生活各方面細節，包括衣、食、住、錢、小孩教養、談話，堅持對其要求順從。他們監控成員的外表，批評說話和小孩教養方式。他們強烈要求準確遵行隨領導者高興編排而無規則可言的行程表和程序。
新成員一開始可能會想這些期待不合理而有所爭論，但之後，為了和睦相處或因為害怕，或是看到其他人都順從了，也就跟著順從了。然而，一位成員不被允許穿某 色衣物、留有某種髮型、吃某些東西、說某些字、到某個地方、看某些東西，或與某些人交往，這真有什麼差別嗎？對整個計策來說，這重要嗎？事實上，最後將使 成員開始思考，「或許學這些戒律是有益的」，然而，就如他們持續被灌輸的，承認並屈服於統治者在精神上的權威。很快地他將發現要求無窮無盡，要專注更多時間和精力來避免做「錯」事而造成失去團體支持。這感覺如履薄冰。團體及領導者的反應變得重要，成員本身的需求、感覺和意見則變得無足輕重。事實上，成員可能不久後連自己要什麼都不知道。團體就這樣透過瑣碎的要求控制了成員們的感知能力，使他們失去自己的看法。
統治者也可能使成員相信他們較接近上帝，所以知道該如何做好每件事。當成員們的行為造成災難，這種事常常發生，就挨罵。有時候，特別是在統治者發飆完，他們可能會短暫地顯現謙卑姿態並自承過失，跟平時不可一世的姿態對照，這樣的低姿態讓成員喜愛並對公開溝通抱持希望。
有時威脅也會派上用場。成員被告知，如果離開團體或不服從領導者，將會受到神明的懲罰。有時領導者會親自懲罰成員，如此成員便無法得知領導者何時會藉口神 明意旨進行威脅。成員於是開始專注在如何符合所有團體需求及保有短暫的平靜。此類團體可能將小孩帶離父母身邊，控管所有金錢，安排婚姻，將個人物品破壞或藏起來。
Warning signs:
警訊：
只能專注於生活細節，被嚴格要求遵守諸如外貌、服飾、食物禁忌、作息表之類的標準，並被威脅不遵守將遭神怒，一種被團體其他成員或頭頭持續監視的感覺。換句話說，該團體的要求變成生活的一切，你感到必須隨時注意是否符合要求。你不再思考這些準則是否恰當，只曉得服從才能融入團體並獲頭頭喜愛。
Induced Debility and Exhaustion
引起身體衰弱和疲憊
緊張、恐懼及持續匆忙地去努力符合團體要求，受到這般精神虐待，人逐漸虛弱。他們常避免顯現恐懼、悲傷或憤怒的情緒，以免遭奚落或處罰。嚴格的要求成員參加一大堆會議和活動，使的他們疲憊，更無法抵抗團體的壓力。
Warning Signs:
警訊：
感覺被要求包圍到接近折磨的地步，對說「不」感到罪惡。被脅迫或施壓去「自願」服務，不「自願」表現的人會受到冷嘲熱諷。當家庭或工作上的責任干擾到團體時會受到責難。
Occasional Indulgences
偶施小惠
* Provides motivation for compliance
提供順從的動機
當成員計畫脫離時，這些團體的頭頭常能敏銳地感覺到，而可能突然給予某些恩惠（或許只是愛或情感、以前未曾有的關注、作勢關心）。希望情況有所改變或自我 懷疑（「或許只是我把它想成這麼壞」）取代了恐懼或絕望，使得成員再度留下。一些團體則會在令人絕望的衝突或虐待時，不定時的給予同情或情感。這使得成員失去戒心，並且對自己對現況的理解產生懷疑。
一些極端的洗腦技巧，已被一些團體有系統的使用，有些團體則偶爾為之。但即使是偶爾稍微的使用這些技巧，也能有效地獲得權力。
Warning Signs:
警訊：
要留心於一個你認為傷害你，而持續想離開，但發現自己總在緊要關頭因為團體的召喚、意見或同情而退縮留下的團體。這些關懷的時刻不多，但足夠讓你抱持希望，而為這團體年復一年的持續犧牲。
Devaluing the Individual
貶低個人
* Creates fear of freedom and dependence upon captors
讓個人對自由恐懼並依賴控制者
* Creates feelings of helplessness
建立無助感
* Develops lack of faith in individual capabilities
使個人對能力缺乏自信
頭頭常能敏銳地瞧出成員自傲的才能，並利用這些才能來對付成員。有音樂天賦的人如果要有所表現可能被講說太自傲了、或愛露鋒芒，而遭拒絕。有見識的人被說成吹毛求疵，仁慈的人則是缺乏聖潔或良好判斷力，和事佬則被提醒神帶來戰爭，而非和平。有時也會做一些動作讓成員相信他們並非好老師、或具有音樂天分、或其他自認有的才幹。當成員開始懷疑天賦的一兩項特質，他們也開始對過去所有的自我觀照存疑，而對團體頭頭感到依賴，並害怕離開團體。（「如果我連這種事都錯了，我怎能相信自己有能力做對抉擇呢？」）
Warning Signs:
警訊：
團體不喜歡成員施展才幹。在成員才能發揮前，建立類似新兵訓練中心的嚴格要求，以求先獲得成員對團體的承諾。藉由提醒成員必須拋棄天賦，持續地批評其天資。要成員記住使徒保羅曾說：「當我軟弱，我反而堅強」，而他們被期待的是平凡的那一面。強調對團體的幫助或服務是晉升幹部的先決條件。這可能變成類似這 樣的形式：想服務的人先去打掃廁所或清潔環境再說；想在合唱團唱歌的人先試著在小朋友面前唱；不管什麼十八般武藝，都要先藉由確實參與各項集會和活動（例 如捐獻十分之一所得）來顯現忠誠，才可獲准獻醜。根本不屌你信了幾年教、年紀多大、多德高望重、或才幹有多特別。這規定一視同仁，有效地貶低每個人至一文 不值，沒有人的才能被稱許，唯有服務、順從、服從權威、不展現才幹，才是最受讚許的行為。
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http://readforjoy.blogspot.com/2008/07/chart-of-coercion.html
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Biderman's Chart of Coercion
脅迫憲章
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"Most people who brainwash...use methods similar to those of prison guards who recognize that physical control is never easily accomplished without the cooperation of the prisoner. The most effective way to gain that cooperation is through subversive manipulation of the mind and feelings of the victim, who then becomes a psychological, as well as a physical, prisoner."
from an Amnesty International publication, "Report on Torture", which depicts the brainwashing of prisoners of war.
Isolation
* Deprives individual of social support, effectively rendering him unable to resist
* Makes individual dependent upon interrogator
* Develops an intense concern with self.
Once a person is away from longstanding emotional support and thus reality checks, it is fairly easy to set a stage for brainwashing. Spiritually abusive groups work to isolate individuals from friends and family, whether directly, by requiring the individuals to forsake friends and family for the sake of the "Kingdom" (group membership), or indirectly, by preaching the necessity to demonstrate one's love for God by "hating" one's father, mother, family, friends.
Abusive groups are not outward-looking, but inward-looking, insisting that members find all comfort and support and a replacement family within the group. Cut off from friends, relatives, previous relationships, abusive groups surround the recruits and hammer rigid ideologies into their consciousnesses, saturating their senses with specific doctrines and requirements of the group.
Isolated from everyone but those within the group, recruits become dependent upon group members and leaders and find it difficult if not impossible to offer resistance to group teachings. They become self-interested and hyper-vigilant, very fearful should they incur the disapproval of the group, which now offers the only support available to them which has group approval.
Warning signs
The seed of extremism exists wherever a group demands all the free time of a member, insisting he be in church every time the doors are open and calling him to account if he isn't, is critical or disapproving of involvements with friends and family outside the group, encourages secrecy by asking that members not share what they have seen or heard in meetings or about church affairs with outsiders, is openly, publicly, and repeatedly critical of other churches or groups (especially if the group claims to be the only one which speaks for God), is critical when members attend conferences, workshops or services at other churches, checks up on members in any way, i.e., to determine that the reason they gave for missing a meeting was valid, or makes attendance at all church functions mandatory for participating in church ministry or enjoying other benefits of church fellowship.
Once a member stops interacting openly with others, the group's influence is all that matters. He is bombarded with group values and information and there is no one outside the group with whom to share thoughts or who will offer reinforcement or affirmation if the member disagrees with or doubts the values of the group. The process of isolation and the self-doubt it creates allow the group and its leaders to gain power over the members. Leaders may criticize major and minor flaws of members, sometimes publically, or remind them of present or past sins. They may call members names, insult them or ignore them, or practice a combination of ignoring members at some times and receiving them warmly at others, thus maintaining a position of power (i.e., the leaders call the shots.)
The sense of humiliation makes members feel they deserve the poor treatment they are receiving and may cause them to allow themselves to be subjected to any and all indignities out of gratefulness that one as unworthy as they feel is allowed to participate in the group at all. When leaders treat the member well occasionally, they accept any and all crumbs gratefully.
Eventually, awareness of how dependent they are on the group and gratitude for the smallest attention contributes to an increasing sense of shame and degradation on the part of the members, who begin to abuse themselves with "litanies of self-blame," i.e., "No matter what they do to me, I deserve it, as sinful and wretched as I am. I deserve no better. I have no rights but to go to hell. I should be grateful for everything I receive, even punishment."
Monopolization of Perception
* Fixes attention upon immediate predicament; fosters introspection
* Eliminates stimuli competing with those controlled by captor
* Frustrates all actions not consistent with compliance
Abusive groups insist on compliance with trival demands related to all facets of life: food, clothing, money, household arrangements, children, conversation. They monitor members' appearances, criticize language and childcare practices. They insist on precise schedules and routines, which may change and be contradictory from day to day or moment to moment, depending on the whims of group leaders.
At first, new members may think these expectations are unreasonable and may dispute them, but later, either because they want to be at peace or because they are afraid, or because everyone else is complying, they attempt to comply. After all, what real difference does it make if a member is not allowed to wear a certain color, or to wear his hair in a certain way, to eat certain foods, or say certain words, to go certain places, watch certain things, or associate with certain individuals. In the overall scheme of things, does it really matter? In fact, in the long run, the member begins to reason, it is probably good to learn these disciplines, and after all, as they have frequently been reminded, they are to submit to spiritual authority as unto the Lord.. Soon it becomes apparent that the demands will be unending, and increasing time and energy are focused on avoiding group disapproval by doing something "wrong." There is a feeling of walking on eggs. Everything becomes important in terms of how the group or its leaders will respond, and members' desires, feelings and ideas become insignificant. Eventually, members may no longer even know what they want, feel or think. The group has so monopolized all of the members' perceptions with trivial demands that members lose their perspective as to the enormity of the situation they are in.
The leaders may also persuade the members that they have the inside track with God and therefore know how everything should be done. When their behavior results in disastrous consequences, as it often does, the members are blamed. Sometimes the leaders may have moments, especially after abusive episodes, when they appear to humble themselves and confess their faults, and the contrast of these moments of vulnerability with their usual pose of being all-powerful endears them to members and gives hope for some open communication.
Threats sometimes accompany all of these methods. Members are told they will be under God's judgment, under a curse, punished, chastised, chastened if they leave the group or disobey group leaders. Sometimes the leaders, themselves, punish the members, and so members can never be sure when leaders will make good on the threats which they say are God's idea. The members begin to focus on what they can do to meet any and all group demands and how to preserve peace in the short run. Abusive groups may remove children from their parents, control all the money in the group, arrange marriages, destroy personal items of members or hide personal items.
Warning signs:
Preoccupation with trivial demands of daily life, demanding strict compliance with standards of appearance, dress codes, what foods are or are not to be eaten and when, schedules, threats of God's wrath if group rules are not obeyed, a feeling of being monitored, watched constantly by those in the group or by leaders. In other words, what the church wants, believes and thinks its members should do becomes everything, and you feel preoccupied with making sure you are meeting the standards. It no longer matters whether you agree that the standards are correct, only that you follow them and thus keep the peace and in the good graces of leaders.
Induced Debility and Exhaustion
People subjected to this type of spiritual abuse become worn out by tension, fear and continual rushing about in an effort to meet group standards. They must often avoid displays of fear, sorrow or rage, since these may result in ridicule or punishment. Rigid ministry demands and requirements that members attend unreasonable numbers of meetings and events makes the exhaustion and ability to resist group pressure even worse.
Warning Signs:
Feelings of being overwhelmed by demands, close to tears, guilty if one says no to a request or goes against a church standards. Being intimidated or pressured into volunteering for church duties and subjected to scorn or ridicule when one does not "volunteer." Being rebuked or reproved when family or work responsibilities intrude on church responsibilities.
Occasional Indulgences
* Provides motivation for compliance
Leaders of abusive groups often sense when members are making plans to leave and may suddenly offer some kind of indulgence, perhaps just love or affection, attention where there was none before, a note or a gesture of concern. Hope that the situation in the church will change or self doubt ("Maybe I'm just imagining it's this bad,") then replace fear or despair and the members decide to stay a while longer. Other groups practice sporadic demonstrations of compassion or affection right in the middle of
desperate conflict or abusive episodes. This keeps members off guard and doubting their own perceptions of what is happening.
Some of the brainwashing techniques described are extreme, some groups may use them in a disciplined, regular manner while others use them more sporadically. But even mild, occasional use of these techniques is effective in gaining power.
Warning Signs:
Be concerned if you have had an ongoing desire to leave a church or group you believe may be abusive, but find yourself repeatedly drawn back in just at the moment you are ready to leave, by a call, a comment or moment of compassion. These moments, infrequent as they may be, are enough to keep hope in change alive and thus you sacrifice years and years to an abusive group.
Devaluing the Individual
* Creates fear of freedom and dependence upon captors
* Creates feelings of helplessness
* Develops lack of faith in individual capabilities
Abusive leaders are frequently uncannily able to pick out traits church members are proud of and to use those very traits against the members. Those with natural gifts in the areas of music may be told they are proud or puffed up or "anxious to be up front" if they want to use their talents and denied that opportunity. Those with discernment are called judgmental or critical, the merciful are lacking in holiness or good judgment, the peacemakers are reminded the Lord came to bring a sword, not peace. Sometimes efforts are made to convince members that they really are not gifted teachers or musically talented or prophetically inclined as they believed they were. When members begin to doubt the one or two special gifts they possess which they have always been sure were God-given, they begin to doubt everything else they have ever believed about themselves, to feel dependent upon church leaders and afraid to leave the group. ("If I've been wrong about even *that*, how can I ever trust myself to make right decisions ever again?").
Warning Signs:
Unwillingness to allow members to use their gifts. Establishing rigid boot camp-like requirements for the sake of proving commitment to the group before gifts may be exercised. Repeatedly criticizing natural giftedness by reminding members they must die to their natural gifts, that Paul, after all, said, "When I'm weak, I'm strong," and that they should expect God to use them in areas other than their areas of giftedness. Emphasizing helps or service to the group as a prerequisite to church ministry. This might take the form of requiring that anyone wanting to serve in any way first have the responsibility of cleaning toilets or cleaning the church for a specified time, that anyone wanting to sing in the worship band must first sing to the children in Sunday School, or that before exercising any gifts at all, members must demonstrate loyalty to the group by faithful attendance at all functions and such things as tithing. No consideration is given to the length of time a new member has been a Christian or to his age or station in life or his unique talents or abilities. The rules apply to everyone alike. This has the effect of reducing everyone to some kind of lowest common denominator where no one's gifts or natural abilities are valued or appreciated, where the individual is not cherished for the unique blessing he or she is to the body of Christ, where what is most highly valued is service, obedience, submission to authority, and performance without regard to gifts or abilities or, for that matter, individual limitations.
This article re-published from reFOCUS Network.
"Local Church
lcinfo@ugcs.caltech.edu
Last updated 20 April 1996
如何脫離大學生研經宣教會 (UBF)？
其實，離開 UBF 的牧者或宣教士，並非如一些人所說，是因為他們有人際問題、怨恨、愛世界......，這些都是UBF宣教士和領袖常用的技倆，在羔羊面前如此抹黑離開的人(包括 Director、宣教士、牧者、弟兄姊妹、羔羊)，他們這樣做的目的：
第一、是向羔羊隱瞞 UBF 教會的問題及宣教士和領袖的罪惡，把罪歸給離開的人身上(身為宣教士和牧者，抹黑羔羊是一個十分邪惡的行為)；
第二，是為叫那些質疑 UBF 教導而想離開的人，因為恐懼會同樣被論斷及抹黑，而 ”唔敢” 離開，最終惟有留在 UBF，作一隻被溫水煮的青蛙（即在操控環境下，不斷吸收異端、封閉及操控性的教導，漸漸失去批判思想和道德價值，例如：以甜言蜜語哄羔羊結婚；或向家人隱瞞已經結婚事實……）。
其實，許多離開 UBF 的牧者或宣教士，絕大多數都是因為拒絕接受 UBF 異端性及操控性的教導，為了持守正確的信仰立場，曾向牧者或宣教士提出 UBF 違背基督教教義的教導，例如：獨裁、操控…… 而 UBF 領袖往往以高壓指摘這些提出不滿的牧者，例如：早前寫了一位投訴中大領袖書信的受害人，也經歷過提出不滿時，而受到牧者的強烈定罪和指摘，因此，這受害人應該很明白，提出不滿之後的後果。相反，一些決志持守正確信仰立場的人，因為拒絕接受那些 UBF 異端性及操控性的教導，加上被牧者無理地指摘、精神虐待，而決志依靠神的恩典，勇敢地拒絕牧者的操控，即使暫時承受宣教士、牧者的抹黑和論斷，也最終因為神的愛而能夠返回正統基督教教會。
然而，有些牧者曾經對UBF的教導(例如：如信中所說要絕對出席聚會)向牧者提出反抗，但幾次反抗後都不太成功，加上自己已經受牧者操控得越來越深，去到一個地步：已經與牧者建立一個不太正常的關係（例如：羔羊凡事依附牧者，甚至失去自處和面對社會的信心，而牧者又凡事控制羔羊，詳見＂宗教成癮的文章＂），而不能自拔。那時，惟有接受 UBF 那些異端性及操控性的教導，而自己也開始以同樣的方式，去操控羔羊，而令更多羔羊受害。
因此，在此鼓勵那些質疑 UBF 異端性及操控性的教導的弟兄姊妹，鼓起勇氣，依靠神的恩典，脫離牧者的操控，及與牧者不正常的依附關係，並開始聽正統教會的牧師的講道，將正統基督教的教導和運作，與 UBF 的教導和實際操作 (例如:獨裁、操控、絕對順從、住帳棚、配婚等行為) 作比較，重新鍛鍊自己的獨立思考能力和批判性思想，並靠著神的愛和恩典，抵擋 UBF 宣教士、牧者的抹黑、論斷和以經文定罪的聲音，最終必能成功脫離異端及操控。
滕張佳音博士認為……
新興宗教運動：個人vs全群
個人vs.全群
正邪一念間
啟示錄第一章記載榮耀教會之主的異象，祂在七個燈臺中間行走，祂的右手拿著七星，那七星就是七個教會的使者。
（啟一12-20）祂向七使者發聲以傳達祂對七教會的心意，（啟二1,8,12,18; 三1,7,14）可見教會的使者，即教會領袖，對教會有著不可推卸的責任。
筆者研究基督教新興教派(New Sects)多年，發現教會領袖的帶領風格會直接影響著整個教會的路向，孰正孰邪，許多時候只在一念之間。
絕少教會領袖從一開始就定意要把教會帶往歪路上走，由新興教派發展到成為異端邪教是有一定的過程。
問題是在這過程中每一個重要的關口上，帶領者是否願意真誠自省、勇於歸正、化教會危機為轉機？！
筆者嘗試就本文有限的篇幅，朝其中三大重點與各教會領袖一同思考新興教派的問題：
個人vs.宗派、個人vs.國度、個人vs.羊群。
個人vs.宗派:1
新興教派大多從傳統宗派出來，甚至不惜採用分裂方式。
既說是「新興的」，就是「非傳統的」。
教會領袖能從因循的傳統宗派中發現其流弊，帶著異象、滿有使命地突圍而出，自立門戶。
可以獨樹—幟者，多非泛泛之輩。
若再加上本身的口才魅力、熱心傳教、假以時日，不難打出個名堂來。
但當其人數不斷增長，繼而擴堂、分堂、植堂時，儼然已自成—新的宗派了。
當有一天創建者也成為歷史時，誰也難保這個「新」的宗派不會重複落入「舊」的宗派那種傳統、因循、僵化的循環中，於是又會引發新一輪的改革之戰。
日光之下、萬物復現，豈有新事呢？！(傳一9-11)
其實宗派教會雖有建制後種種的限制與問題，然而，教會領袖若肯花點功夫好好地研究自已宗派的歷史，必從其中發現上帝恩典的足印，也可從前人豐富的屬靈遺產裡鑑古知今，承載著宗派歷史中優良的傳統，又敢於去蕪存菁地不再重蹈歷史的覆轍，為新一代探索一條更新的路向。
故此，帶領者革新的思維是無須與宗派傳統對立或脫鉤的。
當然，要革新傳統的困囿，是緩慢的、是吃力的、甚至連心志也會被消磨掉的;怎能與另起爐灶來得快速、機動、深感復興已蒞臨般呢！
然而在興奮過後，踏進建立一所健全教會的漫漫長路上，既斷絕了前一宗派千錘百煉的真理路線及治會神學，在獨行摸索中，每一步都會有差之毫釐、謬以千里的危機！
個人vs.國度:
—個熱心於教會增長的教會領袖，不一定具備—個健全的教會觀。
特別當自已的堂會逐步擠身於大型教會(Mega Church)行列，不單被欣羨者詮釋為成功教會的典範，更會帶來教會領袖個人說話的權威、談判桌上的籌碼。
在自覺與不自覺之間把自身的「地方教會」概全了「普世教會」，而逐步遺忘了重要的國度真理：
就是無論地方教會多龐大、多成功，都只是基督身體的一份子而已。
—個健康全面的教會觀，就是在自身的「地方教會」立足點上，還須涵蓋:
縱的歷史性向度，就是個別的宗派歷史與歷代基督教的教會歷史；及橫的全球性向度，就是超越地方的教會、而以「國度的觀念」看普世基督的身體。
保羅在以弗所書中論及普世教會國度的真理，提醒我們要追求「能以和眾聖徒一同明白基督的愛是何等長闊高深」(弗三18)，
不單在自已的地方教會中體現這真理，也在普世教會群體中學習成長，彼此在愛中互建（弗四16）。
筆者今天已年過半百，仍享受重返校園過神學生生活。
讀神學最寶貴的不單在圖書館內博覽群書，吸收歷代聖徒的生命菁華，更是與從世界各地而來的老師及同學生命交流，許多是書本所不能提供的啟迪與亮光，一生受用。
筆者過去亦透過參與和出席華人及非華人的國際會議，與各地主內同道團契相交，視野擴闊了、見識豐富了，更加明白國度真理的寶貴。
教會領袖若不願意撥冗與自已教會所在地區的其他教會同道相交，甚至連自已宗派的同道也少有生命交流，難以從平輩中發現、欣賞、學習別人的優點。
這樣的教會領袖，輕則傾向否定他人、暗地高舉自已。
久而久之，變成了井底之蛙、不知天外有天；重則屬靈化自已的獨斷獨行，認為只需單單向主負責即可，卻失卻與其他教會領袖主內同道的良性互動作用（學習交待accountability）。
最危險的是在解經及教導上，若持續孤芳自賞、閉門造車，容易以個人領受取代釋經原則、以主觀經驗取代客觀真理。
在個別的「地方教會」難以制衡下，教會領袖逐步形成了一套自創的神學思想，漸漸由偏側變成極端、由極端變成異端，越走越遠，難以回頭。
想從死胡同裡走出來的，必先願意接受國度的真理，放下狹隘唯我的「地方教會」教會觀，進入聖經宏觀的「普世教會」教會觀中，承認教會的主是可以透過其他純正信仰的教會及領袖向我們說話的。
相信凡肯謙卑求教，勇於悔改的，主必施恩。
個人vs.羊群:
正如保羅指出：教會領袖最佳的薦信，就是察看其羊群生命的素質，可以不言而喻（林後三2-3）。
而最有效檢視羊群生命素質的指標，就是羊群的屬靈健康狀況---
究竟羊群健康嗎？活潑嗎？快樂嗎？成長嗎？平衡嗎？與家人及社會關係和諧嗎？可以獨立思考嗎？可以成熟分辨嗎？可以自由離開到別的教會聚會或事奉嗎？
有專研濫權教會(Abusive Church)的社會學家2指出：
濫權教會的領袖多屬極權家長式操控型(manipulation)的領袖，利用羊群對帶領者的忠誠與信任進行思想上的操控，喜以強力精密的門訓系統(如：終生委身順服師父帶領、一對—師徒制度等)進行生活行為上的操控。
又經常性地直接否定或間接貶抑自已原出的宗派與及其他基督的教會，使羊群對外越趨封閉孤立、對家人及社會越趨疏離、對所在的群體越趨依賴。
在缺乏比較及選擇下，漸漸失卻獨立思考及分辨事理的能力，難以離開。
—旦離開，沒有朋友、沒有工作、前途茫然失去方向、難以生存。
更可怕的是遭到帶領者的批判、控訴、定罪、甚至咒詛失去救恩，使羊群活在內疚、憂鬱、壓力下，毫無喜樂、身心俱疲。
當我們在控訴這類新興教派、濫權教會時，我們有否同時察驗自已羊群的屬靈健康狀況？
反省自已在帶領教會時，是否也曾把相對的強化成為絕對的、把本來是自由的真理變成不自由的枷鎖，使羊群身心靈困擾？
「基督釋放了我們，叫我們得以自由，所以要站立得穩，不要再被奴僕的軛挾制。」（加五1）
若教會領袖真的本著為父為母的心腸來帶領牧養群羊的話（帖前二7-12），必不會願意為了“自我成全”（self-actualization）而讓羊群被摧殘、被虐待的，更不願意自已成為這種濫權教會的領袖。
結語：
舉凡有異象、有使命、有恩賜、有口才、有魄力等等優勢的教會領袖，勿忘記我們是教會之主手中的使者。
我們該常常在祂面前真誠自省，檢視個人與宗派、個人與國度、個人與羊群的三重關係。
願主指教我們如何謙卑下來、把自已看得合乎中道，（羅十二3）勇於歸正，化教會危機為轉機！
滕張佳音
[芝加哥三一福音神學院文學碩士(宣教)及教牧學博士(宣教學)，現任建道神學院跨越文化研究系助理教授、香港宣道會北角堂義務傳道、國際短宣使團(義務)總幹事、美國宣道差會伙伴宣教士]
1一些教會為了避免宗派主義的負面作用，採用「聯會」、「聯堂」等名稱以取代「宗派」一詞。
2Ronald M. Enroth, Churches That Abuse. (Grand Rapids, MI: Zondervan, 1992), 206.
2Ronald M. Enroth, Churches That Abuse. (Grand Rapids, MI: Zondervan, 1992), 206.
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