Surveys show that religion and spirituality play a central role in the lives of most of the population in human experience. Gallup (2004) found that 59% of adults nationwide say religion is a very important part of their lives. An additional 26% of Americans say religion is fairly important to them. Just 15% of respondents say religion is not very important. About two-thirds of Americans, 64%, belong to a church or synagogue. The religious and spiritual dimensions of culture were found to be among the most important factors that structure human experience, beliefs, values, behavior, and illness (Browning et al., 1990 James, 1961 Krippner and Welch, 1992).
Researchers however, report that some individuals seem to get fanatical about thier religion and develop maladaptive behaviors. Members of the American Psychological Association reported that at least one in six of their clients presented issues that involve religion or spirituality (Shafranske and Maloney, 1990). In another study, 29% of psychologists agreed that religious issues are important in the treatment of all or many of their clients (Bergin and Jensen, 1990, p. 3). Psychotherapy can sometimes be effective in treating religious problems. Robinson (1986) noted, “Some patients have troublesome conflicts about religion that could probably be resolved through the process of psychotherapy” (p.22).
Religious problems can be as various and complex as mental health problems. One type of psychoreligious problem involves patients who intensify their adherence to religious practices and orthodoxy (Lukoff, Lu, and Turner 1992, p. 677). Generally when people speak of addictive diseases they imply a medical problem. In the past few years the term addiction has been used to characterize behaviors that go beyond chemicals. Dr. Robert Lefever (1988) views addiction as a “family disease” involving self-denial and caretaking, domination, and submission (p. ix). Gerald May (1988) states that addiction is a “state of compulsion, obsession, or preoccupation that enslaves a person’s will and desire” (p.14). Shaef (1987) defines addiction as “any process over which we are powerless” (p. 18). She divides addictions into two categories: substance addictions -alcohol, drugs, nicotine, food) and process addictions -money-accumulation, gambling, sex, work, worry, and religion.
Research in the area of religious addiction is deficient, however there were a few older related studies found in the literature. Simmonds (1977) reports that there is some evidence to indicate that “religious people in general tend to exhibit dependency on some external source of gratification” (p. 114). Black and London (1966) found a high positive correlation between the variables of obedience to parents and country and indices of religious belief such as church attendance, belief in God and prayer (p. 39). Goldsen, et al. (1960) showed that people who were more religious consistently showed tendencies toward greater social conformity than did the nonreligious, a finding consistent with the notion that religious people seek external approval. These results are supported by Fisher (1964 p. 784), who reported that a measure of social approval and religion were strongly associated. Religious people show dependence not only on social values, but also on other external agents. Duke (1964, p. 227) found that church attendance indicated more responsiveness to the effects of a placebo. In a study of 50 alcoholics, it was found that those who were dependent on alcohol were more likely to have had a religious background (Walters, 1957, p. 405).
The few research studies aforementioned seem to suggest that religious people develop a dependency on religious practices for social approval. Since religious people seem to be describable in terms of relatively high levels of dependence, it seems useful to borrow a concept suggested by Peele and Brodsky (1975)- that of “addiction.” According to these writers addiction is “a person’s attachment to a sensation, an object, or another person… such as to lessen his appreciation of and ability to deal with other things in his environment, or in himself, so that he has become increasingly dependent on that experience as his only source of gratification” (p. 168).
There are a variety of definitions for the concept of religious addiction. Arterburn and Felton (1992) state that “when a person is excessively devoted to something or surrenders compulsively and habitually to something, that pathological and physiological dependency on a substance, relationship, or behavior results in addiction” (p. 104). They indicate that, “like any other addiction, the practice of religion becomes central to every other aspect of life…all relationships evolve from the religion, and the dependency on the religious practice and its members removes the need for a dependency on God…the religion and those who practice it then become the central power for the addict who no longer is in touch with God” (p. 117).
Spirituality can also have pathological aspects to it. Vaughan (1991) reports that “the shadow side to a healthy search for wholeness can be called addiction to spirituality” (p. 105). He indicates that this can be found among people who use spirituality as a solution to problems they are unwilling to face. Van-Kaam (1987) presents a viewpoint of addiction as a quasi religious or falsified religious presence. He reports that “an understanding of the relationship between religious presence and addiction allows potential dangers of receptivity to be identified in order to realize the real value of true religious presence and the shame of its counterfeit, addiction” (p. 243). McKenzie (1991) discusses addiction as an unauthentic form of spiritual existence. He says that, “addiction is born of the human desire for transcendence which is often perverted or misplaced by societies that encourage their members to seek ultimate meaning in dimensions that have no regard for the transcendent” (p. 325). Heise (1991, p. 11) explores the fundamentalist Christian’s focus on perfectionism, and it’s possible contribution to an increase in dysfunctional individuals, family systems, and addictions.
Until recently, research in this area has primarily focused on religious cults. Estimates of the number of cults range from several hundred to several thousand, with a total membership up to three million (Allen and Metoyer, 1988, p. 38 Melton, 1986). According to Margaret Singer, Ph.D., a psychologist specializing in cult phenomena, “the word cult describes a power structure,…what really sets a cult apart is that one person has proclaimed himself to have some special knowledge, and if he can convince others to let him be in charge, he will share that knowledge” (Collins & Frantz, 1994, p. 30). The Jim Jones People’s Temple mass suicide has been documented in the news, and more recently David Koresh’s Branch Davidian Christian cult. Cults, both destructive and benign, have been with us in various guises since time immemorial. Many psychologists and psychiatrists have become knowledgeable about destructive cults in the course of their work with patients affected by the problem.
Within the past few years, however, traditional Church members have faced their compulsive behavior and harmful beliefs. Doucette (1992) reports that “many people are waking up because they have seen their religious leaders fall. Some researchers believe that the magnitude of the tragedy of religious addiction and abuse was revealed by the TV evangelist scandals documented in the news media which involved: Jim and Tammy Bakker Jimmy Swaggart and Oral Roberts (Brand 1987, p. 82 Woodward 1987, p. 68 and Kaufman 1988, p. 37). These personal confessions have exposed not only how these supposed men of God had betrayed people’s trust, but how many of those who had been abused, betrayed, and bankrupted never seemed to question what was happening and continued to support these individuals.
Booth (1991) states that “the Bakker, Swaggart, and Roberts scandals created a national intervention that served to interrupt the progress of this unhealthy phenomenon” (p. 38). What had previously been viewed as fanaticism or zealotry increasingly began to be called religious addiction and religious abuse. Booth (1991) defines religious addiction as “using God, a church, or a belief system as an escape from reality, or as a weapon against ourselves or others in an attempt to find or elevate a sense of self-worth or well-being” (p. 38).
Other researchers use the terms spiritual and psychological abuse to describe the characteristics of religious addiction. Enroth (1992) says that his book “Churches That Abuse is about people who have been abused psychologically and spiritually in churches and other Christian organizations” (p. 29). He reports that “unlike physical abuse that often results in bruised bodies, spiritual and pastoral abuse leaves scars on the psyche and soul…the perversion of power that we see in abusive churches disrupts and divides families, fosters unhealthy dependence of members on the leadership, and creates, ultimately, spiritual confusion in the lives of victims” (p. 29). The scandals involving TV evangelists created a national intervention by bringing religious addiction and abuse too close to home to be ignored. Those scandals spurred people to act and call for change.
During this period, I had the unique opportunity to conduct a literature review and survey on the relatively newly recognized phenomenon of religious addiction within Christianity in the State of Hawaii for my dissertation while pursuing my doctor of psychology degree (Psy.D) in clinical psychology. After studying the symptoms, beliefs, and stages of religious addiction along with the characteristics of religiously addictive organizations, I came to believe that having an intense faith or religious ferver is not equal to having a religious addiction. Most people experience healthy religion and a spiritual life in which obedience to God is balanced with a freedom to serve others in ways of individual experession.
I also discovered however, that church leaders in Hawaii that were self-appointed (not elected/ appointed by their church) significantly identified more with religious addictive beliefs, symptoms and practices compared to their counterparts.
Compulsive religiosity sometimes accompanies other addictions as the religious addict is seeking to lessen guilt and shame. Since it is impossible to expect treatment for one addiction to be beneficial when other addictions co-exist, the initial therapeutic intervention for any addiction needs to include an assessment for other addictions. In my clinical practice, I have noticed a significant correlation between religious addiction and other substance abuse and behavioral addictions such as chemical dependency, alcoholism, pathological gambling, and food addictions.
We have come to realize today more than any other time in history that the treatment of lifestyle diseases and addictions are often a difficult and frustrating task for all concerned. Repeated failures abound with all of the addictions, even with utilizing the most effective treatment strategies. But why do 47% of patients treated in private addiction treatment programs (for example) relapse within the first year following treatment (Gorski, T., 2001)? Have addiction specialists become conditioned to accept failure as the norm? There are many reasons for this poor prognosis. Some would proclaim that addictions are psychosomatically- induced and maintained in a semi-balanced force field of driving and restraining multidimensional forces. Others would say that failures are due simply to a lack of self-motivation or will power. Most would agree that lifestyle behavioral addictions are serious health risks that deserve our attention, but could it possibly be that patients with multiple addictions are being under diagnosed (with a single dependence) simply due to a lack of diagnostic tools and resources that are incapable of resolving the complexity of assessing and treating a patient with multiple addictions?
Thus far, the DSM-IV-TR has not delineated a diagnosis for the complexity of multiple behavioral and substance addictions. It has reserved the Poly-substance Dependence diagnosis for a person who is repeatedly using at least three groups of substances during the same 12-month period, but the criteria for this diagnosis do not involve any behavioral addiction symptoms. In the Psychological Factors Affecting Medical Condition’s section (DSM-IV-TR, 2000) maladaptive health behaviors (e.g., unsafe sexual practices, excessive alcohol, drug use, and over eating, etc.) may be listed on Axis I, only if they are significantly affecting the course of treatment of a medical or mental condition.
Since successful treatment outcomes are dependent on thorough assessments, accurate diagnoses, and comprehensive individualized treatment planning, it is no wonder that repeated rehabilitation failures and low success rates are the norm instead of the exception in the addictions field, when the latest DSM-IV-TR does not even include a diagnosis for multiple addictive behavioral disorders. Treatment clinics need to have a treatment planning system and referral network that is equipped to thoroughly assess multiple addictive and mental health disorders and related treatment needs and comprehensively provide education/ awareness, prevention strategy groups, and/ or specific addictions treatment services for individuals diagnosed with multiple addictions. Written treatment goals and objectives should be specified for each separate addiction and dimension of an individuals’ life, and the desired performance outcome or completion criteria should be specifically stated, behaviorally based (a visible activity), and measurable.
New Proposed Diagnosis
To assist in resolving the limited DSM-IV-TRs’ diagnostic capability, a multidimensional diagnosis of “Poly-behavioral Addiction,” is proposed for more accurate diagnosis leading to more effective treatment planning. This diagnosis encompasses the broadest category of addictive disorders that would include an individual manifesting a combination of substance abuse addictions, and other obsessively-compulsive behavioral addictive behavioral patterns to pathological gambling, religion, and/ or sex / pornography, etc.). Behavioral addictions are just as damaging – psychologically and socially as alcohol and drug abuse. They are comparative to other life-style diseases such as diabetes, hypertension, and heart disease in their behavioral manifestations, their etiologies, and their resistance to treatments. They are progressive disorders that involve obsessive thinking and compulsive behaviors. They are also characterized by a preoccupation with a continuous or periodic loss of control, and continuous irrational behavior in spite of adverse consequences.
Poly-behavioral addiction would be described as a state of periodic or chronic physical, mental, emotional, cultural, sexual and/ or spiritual/ religious intoxication. These various types of intoxication are produced by repeated obsessive thoughts and compulsive practices involved in pathological relationships to any mood-altering substance, person, organization, belief system, and/ or activity. The individual has an overpowering desire, need or compulsion with the presence of a tendency to intensify their adherence to these practices, and evidence of phenomena of tolerance, abstinence and withdrawal, in which there is always physical and/ or psychic dependence on the effects of this pathological relationship. In addition, there is a 12 – month period in which an individual is pathologically involved with three or more behavioral and/ or substance use addictions simultaneously, but the criteria are not met for dependence for any one addiction in particular (Slobodzien, J., 2005). In essence, Poly-behavioral addiction is the synergistically integrated chronic dependence on multiple physiologically addictive substances and behaviors (e.g., using/ abusing substances – nicotine, alcohol, & drugs, and/or acting impulsively or obsessively compulsive in regards to gambling, food binging, sex, and/ or religion, etc.) simultaneously.
Considering the wide range of religious behaviors in our world today, one should always take into account an individual’s ethnic, cultural, spiritual, and social background prior to making any clinical judgments, and it would be wise to not over-pathologize in this area of Religious Addiction. However, since successful treatment outcomes are dependent on thorough assessments, accurate diagnoses, and comprehensive individualized treatment planning – poly-behavioral addiction needs to be identified to effectively treat the complexity of multiple behavioral and substance addictions.
Since chronic lifestyle diseases and disorders such as diabetes, hypertension, alcoholism, drug and behavioral addictions cannot be cured, but only managed – how should we effectively manage poly-behavioral addiction?
The Addiction Recovery Measurement System (ARMS) is proposed utilizing a multidimensional integrative assessment, treatment planning, treatment progress, and treatment outcome measurement tracking system that facilitates rapid and accurate recognition and evaluation of an individual’s comprehensive life-functioning progress dimensions. The ARMS hypothesis purports that there is a multidimensional synergistically negative resistance that individual’s develop to any one form of treatment to a single dimension of their lives, because the effects of an individual’s addiction have dynamically interacted multi-dimensionally. Having the primary focus on one dimension is insufficient. Traditionally, addiction treatment programs have failed to accommodate for the multidimensional synergistically negative effects of an individual having multiple addictions, (e.g. nicotine, alcohol, and obesity, etc.). Behavioral addictions interact negatively with each other and with strategies to improve overall functioning. They tend to encourage the use of tobacco, alcohol and other drugs, help increase violence, decrease functional capacity, and promote social isolation. Most treatment theories today involve assessing other dimensions to identify dual diagnosis or co-morbidity diagnoses, or to assess contributing factors that may play a role in the individual’s primary addiction. The ARMS’ theory proclaims that a multidimensional treatment plan must be devised addressing the possible multiple addictions identified for each one of an individual’s life dimensions in addition to developing specific goals and objectives for each dimension.
Partnerships and coordination among service providers, government departments, and community organizations in providing addiction treatment programs are a necessity in addressing the multi-task solution to poly-behavioral addiction. I encourage you to support the addiction programs in America, and hope that the (ARMS) resources can assist you to personally fight the War on poly-behavioral addiction.
For more info see: Poly-Behavioral Addiction and the Addictions Recovery Measurement System (ARMS) By James Slobodzien, Psy.D. CSAC at: http://www.geocities.com/drslbdzn/Behavioral_Addictions.html
Poly-behavioral Addiction and the Addictions Recovery Measurement System (ARMS)
For more info see: Hawaii and Christian Religious Addiction
Addictions Recovery Management Services
James Slobodzien, Psy.D., CSAC, is a Hawaii licensed psychologist and certified substance abuse counselor who earned his doctorate in Clinical Psychology. He is credentialed by the National Registry of Health Service Providers in Psychology. He has over 20-years of mental health experience primarily working in the fields of alcohol/ substance abuse and behavioral addictions in hospital, prison, and court settings. He is an adjunct professor of Psychology and also maintains a private practice as a mental health consultant.