In 2012, several individuals in New Jersey began a nonprofit organization, NJ Safe & Sound, to advocate for legislation to protect families in cases of undue influence and predatory alienation. Their own personal experiences with predatory alienation led them to their advocacy efforts.
As a result of the advocacy efforts of NJ Safe and Sound, Senate Bill 25621 and Assembly Bill 4244 were passed and signed by the Governor (P.L. 2017, Chapter 64), requiring the Department of Children and Families (DCF) and the Department of Human Services (DHS) to conduct a joint study and make recommendations concerning predatory alienation.
The Act defines predatory alienation as “extreme undue influence on, or coercive persuasion or psychologically damaging manipulation of another person that results in physical or emotional harm or the loss of financial assets, disrupts a parent-child relationship, leads to a deceptive or exploitative relationship, or isolates the person from family and friends.”[1]
Although predatory alienation is not a mainstream term, conceptually NJ Safe & Sound focused on the actions that characterize victimization. Predatory alienation involves the use of predatory behaviors such as entrapment, coercion, and undue influence on the part of the perpetrator to establish and maintain a relationship with the victim and to isolate the victim from existing relationships and support systems, including family and friends. Deceptive trust development and a cycle of entrapment, through grooming, isolating, and approach tactics, help to establish and solidify the relationship between perpetrator and victim (Olson et al., 2007).
Various actual or threatened forms of coercion may be used in cases of predatory alienation. Physical forms of coercion tend to be more blatant, whereas social, psychological, or financial manifestations of coercion are more covert (Singer, 1992). Undue influence may also be at play when the weaker individual in a relationship is exploited and is forced into making questionable decisions by the stronger individual in the relationship (Wood & Liu, 2012). Undue influence, when involving older adults, often centers on a confidential relationship and a power differential leading the weaker individual to be coerced into making questionable decisions about finances, transfer of property, and signing of wills (Singer, 1992; Wood & Liu, 2012). Many tactics are used to maintain control and keep victims in the relationship including those that facilitate compliance in the absence of physical boundaries.
In most instances, the primary goal is control over the victim. However, in some instances the goal may be control only for the sake of control while others seek control for another motive such as human trafficking, sexual predation, abuse, scams, or financially exploitative relationships. Gangs, and extremist groups may use predatory tactics for the purpose of group recruitment to spread belief systems, carry out crime, or political agendas.[2]
Cults and religious sects are different than the previously mentioned areas, as they are not defined or punished at the state or federal level. Instead, experts who conduct research on victims and/or perpetrators have shaped our understanding to include ideological organizations that are held together by charismatic relationships, require high levels of commitment from members, and may become exploitative and abusive to members (International Cultic Studies Association). Prosecution for recruitment by or involvement in a cultic group is not punishable unless a separate illegal action has been taken, and at which point prosecution would be guided by legislation specific to those particular crimes (Olgoff & Pfiefer, 1992).
The purpose of this article is to determine if the recruitment and shunning practices of the Watchtower Bible and Tract Society fit the category of predatory alienation.
During the 2020 Always Rejoice Regional Convention of Jehovah’s Witnesses the video series “Experience the Joy of Disciple Making” was presented. Part 1 “Improve Your Skills” Part 2 “Accept Jehovah’s Help” and Part 3 “Help Your Bible Students” focused on the personal ministry of Neeta as she helped her Bible student Jade all the way to the point of baptism, thus showing how witnesses are instructed to groom potential converts. What follows is a comparison of six areas of predatory alienation with the techniques witnesses are encouraged to employ in the video series. However, it is necessary to point out that the average witness is not consciously employing predatory tactics. They themselves are victims of manipulation and are sincerely convinced that what they have to offer is of everlasting importance to the listener. It is the organization that is responsible for formulating the tactics and it is the organization that benefits from widening its publisher base.
(1) Luring Communication Theory
Luring Communication Theory (LCT; Olson et al., 2007) was developed to explain the cycle of entrapment involved in cases of sexual predation. However, this theory may be applied more broadly to better understand the cycle of entrapment that occurs in other scenarios involving predatory alienation. In LCT, the perpetrator first gains access to the victim, and then engages them in a cycle of entrapment centered on the establishment of trust between the perpetrator and the victim or the victim and their family. This allows the perpetrator to then groom, isolate, and approach a potential victim. These actions take place simultaneously and create a scenario in which a perpetrator is able to exploit the victim. A power differential creates a sense of respect toward the perpetrator that facilitates the development of trust.
Witnesses are given instruction in every phase of their door to door ministry. It’s not enough for them to be told just be genuinely interested in whom they approach, they must be instructed how to do it. This is called “showing personal interest” and results in nothing more than a sales tactic of merely a display of fake genuineness designed to gain the person’s trust:
“…we will be more effective in our ministry if we show consideration for the householder and take note of his unique circumstances, his interests, and his concerns. He will be more likely to listen if he senses that we are not just on a mission to deliver a message or to leave literature; rather, we are interested in him personally.
How to Do It:
• Be well-prepared. Relax, smile, and be friendly.
• Be observant. Do you see indications that the person has children? that he enjoys gardening or has pets? that he has certain religious beliefs? Perhaps you can tailor your introduction to fit his circumstances.
• Ask for his opinion, and listen carefully without needlessly interrupting. Maintain eye contact to show that you are listening. Acknowledge his comments, and commend him if you can do so sincerely. Avoid being argumentative.
• Be adaptable. If necessary, adjust your presentation to address the person’s concerns. This may be easier than you think, since our tracts, brochures, and magazines discuss a wide variety of subjects. If you have called at an inopportune time, such as when he is busy, acknowledge that and shorten your presentation. (Our Kingdom Ministry November 2014 “Improving Our Skills in the Ministry—Showing Personal Interest”)
“Take a Personal Interest: As a Bible student applies what he learns, his conscience will prompt him to discontinue close association with those who do not conform to Bible principles. (1 Pet. 4:4) His family may disown him. (Matt. 10:34-36) We can help fill the emotional void by demonstrating warm personal interest. One experienced missionary recommends: “Do not rush away from the study after it is over. If appropriate, stay and talk for a while.” Be alert to offer your student practical help. For example, could you telephone or visit him when he is sick? Can you sit with your student at meetings and help with the children, if fitting?
Help From the Congregation: If you are working in the ministry near your student’s home, why not visit briefly to introduce your service companions? When appropriate, from time to time invite different publishers, including elders, to accompany you on the study. Also, soon after you establish a study, encourage your Bible student to attend meetings at the Kingdom Hall. This will enable him to enjoy upbuilding association with members of the congregation who may become his spiritual family.—Mark 10:29, 30; Heb. 10:24, 25. (Our Kingdom Ministry December 2009 “Impart Your Soul to Your Students”)
(2) Desensitization
In situations of cults, individuals are slowly brought in and encouraged to increase their involvement as a way to keep them unaware of their resulting entrenchment in the group. Whether it may be Bible study or therapy, the goal is to get the individual to spend more time with the group by increasing the frequency of sessions they attend (Singer, 1995).
“Many of our brothers and sisters are conducting Bible studies right on the householder’s doorstep. Although this is a good start for developing interest in the Bible, these discussions are usually quite brief and may not even be held every week. To cultivate the interest further, some will ask for the interested person’s contact information and then phone or text the person between visits to share a brief Scriptural thought. Such occasional discussions might continue for months without developing into a productive study of the Bible. Will a student really progress to dedication and baptism if that is all the time and effort that he devotes to studying God’s Word? Probably not…
…Start by lengthening those doorstep studies. Perhaps you can discuss an additional Scriptural point each time you visit. When the householder feels comfortable with a longer visit, ask him if there is some place where you can sit down together and continue the discussion. The householder’s reply will reveal how serious he is about studying the Bible. Eventually, to accelerate his progress, you might even ask the student if he would be willing to study twice a week. (The Watchtower October 2020 pgs. 7-8 pars. 4-6 “How to Conduct a Bible Study That Leads to Baptism-Part 1”)
“Our goal in conducting Bible studies is not only to teach doctrinal information but also to help students become part of the Christian congregation. (Zech. 8:23) The brochure Jehovah’s Witnesses—Who Are They? What Do They Believe? can help us to do this. Place a copy with new Bible students, and encourage them to read it. In addition, take a few minutes each week on the study to share a point about Jehovah’s organization.
Congregation Meetings: The principal way in which Bible students come to appreciate God’s organization is by associating with us at congregation meetings. (1 Cor. 14:24, 25) Therefore, you might begin getting them acquainted by describing the five weekly meetings, one meeting at a time. Mention the title of the next public talk. Show them the material that will be considered at the Watchtower Study and at the Congregation Book Study. Describe the Theocratic Ministry School and the Service Meeting. When you have an assignment in the school, perhaps you could rehearse it with them. Share outstanding points that were presented at the meetings. Use photographs in our publications to help them visualize what takes place. From the very first study, invite them to attend. (Our Kingdom Ministry April 2005 pg. 8 pars. 1-2 “Conducting Progressive Bible Studies-Part 8”)
On their official website the public is told that accepting a Bible study does not mean that you are expected to become one of Jehovah’s Witnesses:[3]
Compare this with what witnesses are actually instructed to accomplish with a Bible study:
“Keep in mind that your goal is to help him progress to baptism. (The Watchtower October 2020 pg. 8 par. 8 “How to Conduct a Bible Study That Leads to Baptism-Part 1”)
“Talk openly about Christian dedication and baptism. After all, our goal in conducting a Bible study is to help a person become a baptized disciple. Within a few months of having a regular Bible study and especially after beginning to attend meetings, the student should understand that the purpose of the Bible study is to help him to start serving Jehovah as one of His Witnesses.
Step-by-step, a sincere Bible student can reach the goal of baptism! First, the student comes to know and love Jehovah and put faith in Him. (John 3:16; 17:3) The student then forms a relationship with Jehovah and begins to bond with the congregation. (Heb. 10:24, 25; Jas. 4:8) Eventually, the student rejects bad practices and repents of his sins. (Acts 3:19) Meanwhile, his faith impels him to share the truth with others. (2 Cor. 4:13) Then he dedicates himself to Jehovah and symbolizes his dedication by getting baptized. (1 Pet. 3:21; 4:2) And what a joyous day that is for everyone! As the student takes each step toward his goal, be generous with sincere commendation and encourage him to continue his progress in the right direction.” (The Watchtower October 2020 pgs. 17-18 pars. 12-13 “How to Conduct a Bible Study That Leads to Baptism-Part 2”)
However, the individual witness that knocks at your door does not feel he is maliciously lying to you at the outset if he answers no to your question: “am I expected to join?” Rather, he is being manipulated to believe that your relationship with God and prospects for everlasting life is in danger if you do not accept. Hence, the lie is justified.
(3) The Faux Family.
As part of the grooming and isolation process, perpetrators may aim to provide an alternative family connection for the victim. In research conducted on gangs, it is suggested that youth perceive gang membership as a way to escape their own dysfunctional families (Moore & Hagedorn, 2001)
(4) Romancing and Gift Giving.
Another tactic used by perpetrators to develop and maintain control over victims is the idea of romancing and gift giving to lure the victim. In cases of extremist group recruitment, “love bombing” was used to influence potential victims through extreme attention and affection, or by offering a prize in exchange for an agreement (Hills, 2015)
(5) Isolation Techniques
Isolation can occur in physical or mental forms, and acts in a way that keeps victims away from social support, including family and friends (Baldwin et al., 2015). Perpetrators use isolation to limit communication with social support, with perpetrators acting as “gatekeepers” that control incoming and outgoing information (Singer, 1992; Whitsett & Kent, 2003). In cults, isolation may involve taking control over the victim’s social and/or physical environment, including controlling their time (Singer, 1995; Whitsett & Kent, 2003). Phone calls and meetings including the victim result in the victim spending more time with the group, and as they spend more time there, they become more distant from their pre-cult identity (Singer, 1995)
“Teachers must show genuine, personal interest in their students. View them as your future spiritual brothers or sisters. (Read 1 Thessalonians 2:7, 8.) It is not easy for them to give up friends in the world and to make all the necessary changes to serve Jehovah. We need to help them find true friends in the congregation. Be a friend to your student by spending time with him not only during the Bible study but also on other occasions. A phone call, a text message, or a short visit in between studies shows that you really care about him. (The Watchtower October 2020 pg. 17 par. 10 “How to Conduct a Bible Study That Leads to Baptism-Part 2”)
“All of us want our students to progress to baptism. One important way we can help them is by encouraging them to attend congregation meetings. Experienced teachers say that students who attend meetings right away make the fastest progress. (Ps. 111:1) Some teachers explain to their students that they will receive half of their Bible education from the study and the other half from the meetings. Read Hebrews 10:24, 25 with your student, and explain to him the benefits that he will receive if he comes to the meetings. Play for him the video What Happens at a Kingdom Hall? Help your student to make weekly meeting attendance an important part of his life.” (The Watchtower October 2020 pg. 10 par. 14 “How to Conduct a Bible Study That Leads to Baptism-Part 1”)
“How can we encourage them to witness informally and prepare them to do so effectively?
You might simply ask the student whether he has spoken to others about what he has learned from the Bible. Perhaps there are friends and family members whom he could invite to sit in on the study. Ask him if any of his workmates, schoolmates, or other acquaintances have expressed interest. In this way he can begin to give a witness. Help him appreciate the need to exercise discernment and to be respectful and kind when speaking with others about Jehovah God and his purposes.—Col. 4:6; 2 Tim. 2:24, 25.
Sharing Their Beliefs: It is very important to train Bible students to use God’s Word when sharing their beliefs. At selected points during the study, ask the student: “How would you use the Bible to explain this truth to your family?” or “What Bible text would you use to prove this to a friend?” Note how he responds, and show him how to base his teaching on the Scriptures. (2 Tim. 2:15) By so doing, you will be preparing the student to witness both informally and, when he qualifies, in the organized preaching work with the congregation. (Our Kingdom Ministry May 2005 pg. 1 pars. 1-3 “Conducting Progressive Bible Studies-Part 9”)
However, since new converts are taught that what they are learning is the truth from God, such sharing of their newfound beliefs leads to mental isolation from others that question their soundness and validity.
Mental isolation occurs when the perpetrator creates or enlarges a psychological and emotional separation between the victim and their support networks so the perpetrator can then occupy that space (Olson et al., 2007) Cults may interfere with a victim’s ability to assess what is going on around them (Whitsett & Kent, 2003) or keep a person unaware of what is happening on a larger scale or how they are changing in small ways that are cumulative over time, that lead to increasing entrenchment (Singer, 1995)
Instead of examining all information pro and con about the religion, converts are strongly encouraged to dismiss anything critical.
A Watchtower publication “What Can the Bible Teach Us?” designed for use with new converts states:
“Satan uses many different methods to try to stop us from being God’s friend. He attacks “like a roaring lion, seeking to devour someone.” (1 Peter 5:8) Do not be surprised when your friends, family members, or others try to stop you from studying the Bible and from doing what is right. You may feel as if you are being attacked.”[4]
(6) Compliance without Physical Boundaries
One of the primary means for keeping a victim in a relationship once it has been established is by creating compliance in the absence of physical boundaries. Tactics used to maintain victims in the relationship despite a lack of physical boundaries may include: creating conditions that render victims physically unable to leave or that entice victims to stay; deprivation of basic human needs; creation of dependency on the perpetrator; exertion of extreme control; implementation of a reward and punishment system; intimidation and threats; deception and manipulation; shame, blackmail and humiliation; reconstruction of the victim’s world view; creation of a power differential in the relationship; or by fostering a trauma bond with the victim.
On their official website it is stated that the individual’s right to change religion is upheld:[5]
However, the Watchtower society employs the threat of shunning as a means of keeping its members compliant to its directives and forcing those that leave into returning.[6] Jehovah’s Witnesses are told that association with those that leave the group, even if it involves a close family member, would be an act of disloyalty to God. Yet there is no penalty in the Bible for associating with a person that has left a particular Christian denomination due to doctrinal disagreement. For this they have been accused of breaking up families.[7] On their official website they acknowledge that religious conversion can lead to family difficulties.
But this answer is very one-sided as it only presents the side of the witness convert, portraying him as a victim of intolerance when choosing to join the Jehovah’s Witnesses and does not address the situation that occurs when one desires to leave. It also does not address what happens if a son, daughter or other family member decides to leave. In the religion of Jehovah’s Witnesses, shunning those that leave the group is mandated and enforced.
In situations of cults or religious extremist groups, victims may be denied physical or mental health care outside of the group (Ward, 2011)
While it is permissible for witnesses to seek the help of a mental health professional such are viewed with extreme caution:
“Even with a trained, qualified mental-health professional, there are things to consider. When choosing a medical doctor or surgeon, we have to be sure that he will respect our Bible-based views.” (The Watchtower September 1, 1996 pg. 31)
“Awake! does not endorse any particular medical treatment. Christians should be sure that any treatment they pursue does not conflict with Bible principles. (Awake December 14, 2012 pg. 6 “What You Should Know About Mental Disorders)
However, it is the organization that interprets for each individual witness what are the appropriate Bible principles.
Emotional dependency on the perpetrator may also keep victims compliant without physical boundaries. Trafficking victims became increasingly emotionally and socially dependent on traffickers due to isolation from other people (Baldwin et al., 2015). In cases of abuse and exploitation of older adults, a perpetrator might create a sense of dependency by leading the victim to believe the perpetrator is the only person they can trust (Singer, 1992). In cults or religious extremist groups, victims spend so much time in the group that the norms of the group become the norms for the victim, creating an emotional dependency on the group (Singer, 1995). Cult or extremist group victims may also experience regression to an earlier developmental stage due to parent-like treatment by cult leaders that does not allow followers to question leadership or God. This leads to dependency on the leaders because followers felt they were not able to think for themselves (Ward, 2011). For many types of perpetration, perpetrators may use coercive control to create a situation of child-like dependency for the victim (Stark, 2009)
Cults have also been noted to use a system of rewards and punishments that promotes learning the belief system of the group and leaving behind the person’s former social identity (Singer, 1991)
Cults may reframe a victim’s previous life in a negative way or shame them as a way to exert control (Whitsett & Kent, 2003) Victims in cults may be unable to assess their situation objectively, or may reinterpret their past through their current lens and no longer be able to conceive of a life outside the group (Singer, 1995; Whitsett & Kent, 2003). Some victims are enticed to stay in the relationship due to the nature of the relationship they have formed with the group leader or perpetrator. Traffickers often demonstrate omnipotence, claiming powerful connections to law enforcement, immigration official, or gods, creating a situation where victims believe their resistance would be pointless (Baldwin et al., 2015) In cases of abuse of older adults, a perpetrator may create a sense of powerlessness for the victim via isolation, dependency, and the idea that they are under attack from outside sources so that the victim sees the perpetrator as the only one with the power to do anything (Singer, 1992). Cults also facilitate relationships via an authoritarian structure in which victims are accountable to leadership (Singer, 1995)
Aside from their door to door ministry, witnesses are also encouraged to recruit new members by positioning themselves with an information cart at airports, bus stations, college campuses or by making phone calls and writing letters. In some cases letters are addressed to relatives of those whose names were listed in newspaper obituary columns. Whatever the means of approach taken, the same tactics are employed.
When examined carefully, it seems rather obvious that Jehovah’s Witnesses do employ predatory alienation tactics in order to recruit members. Potential converts are groomed and given only a rosy picture of what life would be like as one of Jehovah’s Witnesses. In fact, “the best life ever” is a slogan that is said to be the experience of all those engaged in their fulltime ministry. Though they have an in-depth process whereby, prior to baptism, candidates must demonstrate that they understand what is involved in being one of Jehovah’s Witnesses and what would be expected of them, never are the consequences explained to them should they discover disturbing information hidden from them about the religion’s past, question some future change in direction by the leadership and for these reasons decide to leave the group. Once these persons become baptized members they are then trapped in the religion, by the organization’s policy of enforced shunning, if they do not want to risk losing social contact with family and friends that remain in the group.
Jehovah’s Witnesses view disfellowshipping and shunning as loving discipline aimed at recalling a sinner to his senses, helping him to see the need to repent and return to the group. Under the first amendment, it would not be constitutional for courts to dictate how a church disciplines its members. But it should be unlawful for religions to require their members to shun those that are by choice no longer members, nor to harass and threaten to punish them if it is their desire to do so. Especially should this be the case in situations that involve close family relationships. Such a decision of the court would neither place a burden on the right to free exercise of the church nor on its members. Both would be allowed to exercise their rights.
At the very least, religions that have a mandatory policy of enforced shunning should not be allowed tax exempt status. This has already happened in Norway:
Jehovah’s Witnesses Denied State Grants for 2021
The County Governor of Oslo and Viken deny the jehovah’s witnesses state grants for 2021 on the basis of society’s exclusion practice.
Published 27.01.2022
After receiving notifications from former members regarding the exclusion and exclusion of members, the Ministry of Children and Family Affairs has asked the County Governor of Oslo and Viken to review Jehovah’s Witnesses’ own accounts and publications. In this review, the County Governor has uncovered several violations of the Religious Communities Act.
Right to free opt-out
The exclusion practice means that members are refused contact with registered members. This will also apply to members who have voluntarily left the denomination. In practice, this means that those who opt out cannot have contact with family and friends in the ward. In our opinion, this prevents the right to free withdrawal, and is in violation of Section 2 of the Religious Communities Act.
Exclusion of children
The denomination also allows for the exclusion of baptized minors. This means that children can be excluded if they violate the rules of the religious community. We believe this is negative social control and violates children’s rights. Uninjured children who violate the rules of the religious community may be subjected to social isolation. This is also perceived as negative social control and violation of children’s rights. Such treatment of children is contrary to Section 6 of the Religious Communities Act.
The County Governor’s discretion – the supervisory authorities may refuse grants
Jehovah’s Witnesses have defended the exclusion practice on several occasions. The denomination has detailed rules for how members should practice exclusion and social isolation towards these groups. The rules are notified to members, among other things, through books and study articles. We have assessed the offences as systematic and intentional, and have therefore chosen to refuse grants. This is in line with Section 11, third subsection of the Religious Communities Regulations. Read more in the attached decision.
An English translation of the decision can be found on the website of Rolf Furuli. Despite Watchtower’s appeal, the decision was upheld.
Similar investigations are currently being undertaken in Sweden and Iceland.
[1] New Jersey Senate Bill 2562: https://legiscan.com/NJ/text/S2562/2016
[2] Evaluating the State of Predatory Alienation in New Jersey Final Report (2017)
[3] Am I Expected to Become One of Jehovah’s Witnesses if I Study the Bible With Them? (jw.org)
[4] A footnote to this in the publication states: “This doesn’t mean that Satan is controlling the people who try to stop you from studying the Bible. But Satan is “the god of this system of things,” and “the whole world is lying in [his] power.” So it is not surprising when some people try to stop us from serving Jehovah.—2 Corinthians 4:4; 1 John 5:19.” So, the convert is still left with the possibility that Satan is controlling his friends and relatives.
[5] Do Jehovah’s Witnesses Force People to Change Their Religion? (jw.org)
[6] Shunning – Preach From The Housetops
[7] Do Jehovah’s Witnesses Break Up Families or Build Them Up? (jw.org)