Religious trauma: what it is and how to recognize it.

Recognizable questions Why do I still feel fear even though I no longer believe what I used to believe? Why do I feel guilt about things I no longer logically think are wrong? Why do I sometimes not know who I am anymore after leaving? Can losing faith, family, and community be traumatic? And does religious trauma mean that religion itself is harmful? The term religious trauma is used for psychological and emotional complaints that people associate with major religious experiences. You will also encounter the term Religious Trauma Syndrome (RTS) here. Important to say right away: RTS is not an official psychiatric diagnosis in the DSM. It is a descriptive term that became especially well known through the work of American psychologist Marlene Winell. That also means you should be cautious with the statement: ‘I have RTS.’ Anxiety, depressive symptoms, trauma symptoms, grief, and identity problems can have different causes and, when they are severe, should be assessed by a qualified professional. Not everyone who leaves a religion becomes traumatized This distinction is important. Leaving Jehovah’s Witnesses does not automatically lead to religious trauma. Some people experience their religious past as mostly positive. Others leave and adapt relatively easily. Still others retain both positive and negative memories of the same period. But there are also people for whom religious experiences or the consequences of leaving are very significant. For example, when faith was intertwined with fear, guilt, family, social relationships, identity, and major life choices. For Jehovah’s Witnesses, there may be something extra for some people: when someone leaves the organization or is removed from the congregation, important relationships can change or disappear. Then sometimes it is not only: ‘What do I believe?’ but at the same time: ‘Where do I belong?’ ‘Who am I?’ ‘How do I see the future?’ ‘Who will still be in my life?’ For some people, that can be a very major transition. Where does the term RTS come from? The term Religious Trauma Syndrome became especially well known through Marlene Winell, psychologist and author of Leaving the Fold . She described problems she saw in people who had left a highly controlling or fundamentalist religious background. The concept can help people find words for their experiences, but it should not be confused with an officially recognized psychiatric disorder. That difference is important. A descriptive framework can provide recognition without everyone who relates to it automatically having a mental health diagnosis. What symptoms can people experience? People who have had negative or major religious experiences describe, among other things: anxiety and guilt; shame; difficulty making independent decisions; uncertainty about their own judgment; black-and-white thinking; loss of meaning; loneliness or social isolation; difficulty trusting; sleep problems or strong tension; uncertainty about one’s own identity. But here too, the same applies: these symptoms are not unique to religious trauma. They can occur in all kinds of psychological or major life experiences. That is why a list on the internet is not a diagnosis. When faith and identity are intertwined For someone who has been a Jehovah’s Witness from an early age, faith can be much more than a collection of Biblical beliefs. It can be connected to family, friends, choice of partner, weekly routine, holidays, morality, expectations for the future, and answers to major life questions. When the belief changes, multiple certainties can start to shift at the same time. For example, someone may no longer rationally believe in Armageddon and yet still feel fear when war breaks out. Someone may no longer think a birthday is wrong and still feel guilty when celebrating one. That does not automatically mean someone has a trauma. It does show that emotions and learned reactions do not always change immediately when a belief changes. What if you are still one of Jehovah’s Witnesses? Even then, you can examine this topic without first having to conclude that your faith is harmful. You can, for example, ask yourself: Does my faith mainly give me peace, meaning, and connection? Are there parts of it that trigger a lot of fear or guilt in me? Can I ask questions without being constantly afraid? Can I distinguish between my love for Jehovah and my fear of possible consequences? The answer can be different for different Jehovah’s Getuigen. Psychology does not have to determine whether a religious belief is true or false. It can, however, help examine what certain experiences do to someone psychologically . Religious trauma is not the same as losing faith I also think that distinction is important. Someone can leave Jehovah’s Getuigen and still believe in Jehovah or God. Someone can seek out another Christian community. Someone can become agnostic or atheist. And someone can, after investigating, decide to remain a Jehovah’s Witness or return. Psychological help should not aim to determine for someone which of those outcomes is the right one. It is about the person’s symptoms and well-being. What can help? What helps depends on the symptoms and the person. For some, recognition among fellow sufferers is valuable. For others, it helps to learn more about anxiety, guilt, group processes, or identity. And some people need professional treatment. When you seek professional help, it may be more important that a therapist takes your religious background seriously than that that person specifically calls themselves an expert in ‘religious trauma’. You could, for example, ask: ‘Do you have experience with clients who have left a strongly religious community or gone through a major change in faith?’ A clinician can then explore with you which symptoms are actually present and which treatment fits them. In conclusion The term religious trauma can provide recognition, but it does not have to become a label you place on yourself. Not every Jehovah’s Witness is damaged by their faith. Not every ex-JG has a trauma. And not every difficult emotion after leaving is a mental disorder. But the opposite extreme is not helpful either: simply telling someone who has experienced years of fear, guilt, loss, or identity problems: ‘You’re out now, aren’t you? Move on with your life.’ For some people, the transition is much more drastic. That is why perhaps the most important question is not: ‘Do I have Religious Trauma Syndrome?’ but: ‘What have I been through, what effect is it still having on me now, and what do I need in order to move forward?’ Both an active Jehovah’s Witness and someone who is questioning or an ex-JG can honestly reflect on that.