Forfatter: Dr. Maria Björkmark
I experienced that my body was not my own to decide over… It was God’s gift to me, which I was supposed to treat in the right way during this life. Beyond that, my thoughts, my mind, my life, my decisions were not my own either… Everything was about doing what is right, for God. And following all the demands… This I experienced as spiritual abuse
Woman, 39 yrs old
Spiritual abuse refers to harm that occurs within a religious context or that uses religion as a means of control. According to Linjakumpu (2015), spiritual abuse is a form of psychological abuse with a religious dimension. It may be done by suppressing, intimidating, blaming, isolating, controlling or trying to convert another individual. The purpose is to suppress the other individual’s worldview, way of life or opinions. Spiritual abuse may include elements of physical, sexual and financial abuse as well as social isolation (Ellis et al., 2022; Linjakumpu, 2015).
Research shows that spiritual abuse can have serious effects on a person’s health and well-being. Those who have been affected may suffer from anxiety, depression, shame, grief and symptoms similar to post-traumatic stress disorder (PTSD). They may also struggle with relationships and participation in social life.
Although knowledge about these effects is growing, research shows that social and healthcare professionals often have limited understanding of spiritual abuse and other harmful religious experiences (Ellis et al., 2023; Oakley et al., 2024; Perry, 2024). As a result, affected individuals may feel misunderstood, judged, or unsupported and may not receive the help they need. This highlights the need for further research and increased professional education on the topic.
Light in the Darkness: A Project on Spiritual Abuse
In the spring of 2026, our research team at Åbo Akademi University in Vasa, Finland completed the project Light in the Darkness: A Project on Spiritual Abuse. Spiritual abuse was studied from the perspective of both clients and staff at two support centers for victims of domestic violence in Ostrobothnia. The overall aim of the project was to develop training for social and health care professionals on how to support clients who have been affected by spiritual abuse.
The clients who participated in our study described having experienced many forms of spiritual abuse, such as psychological, physical, sexual, and economic abuse. The abuse happened in a partner relationship, within the church, or coming from a spiritual leader. They described their experiences of abuse as traumatic and explained how these experiences had seriously affected their mental, physical, and sexual health.
The participants talked about how they had lived a life governed by many rules and expectations imposed by the congregation. Failing to live up to strict rules about what is right and wrong leads to strong feelings of guilt and shame. They also described constant feelings of inadequacy and never being good enough.
The following quotes illustrate their experiences:
“You suppress your own feelings and desires and shape yourself according to what you believe God wants… until you completely cease to exist.”
Woman, 39 yrs old
“It’s really hard to argue with someone who claims they know what God wants. In that situation, you’re more or less powerless.”
Woman, 36 yrs old
The project ended in March 2026 with two training sessions on spiritual abuse at the support centers. These sessions included lectures about spiritual abuse and workshops on how to recognize signs of abuse and how to support people who have been affected. With new funding, the project can now be expanded to public social and healthcare organizations in Finland.
Existential needs
Our studies show that people who have experienced spiritual abuse often struggle with important existential questions. Participants described difficulties related to finding meaning and purpose in life, understanding who they are, dealing with guilt and shame, and feeling that they belong. These challenges often become more noticeable when their previous beliefs and values have been questioned or broken down.
Losing a sense of meaning and purpose is a common consequence of harmful religious experiences. Many individuals find that the faith or belief system that once gave their lives direction, purpose, and security has become connected to experiences of harm. This can lead to feelings of emptiness, confusion, and uncertainty, as well as a need to find new sources of meaning and purpose in life.
For people raised in religious settings, their sense of personal identity is often closely connected to their religious beliefs and community. When they begin to question these beliefs or leave the group, they may experience confusion about their identity and struggle with questions such as:
- Who am I apart from this religious community?
- What do I believe now?
- Which values are truly mine?
- Where do I belong?
Feeling connected to others and having a sense of belonging is a basic human need. However, questioning or leaving a religious group can have major personal consequences and may lead to loneliness, isolation, and a loss of belonging (Björkmark, 2023). Individuals may feel caught between two worlds, no longer feeling connected to their former religious community while also struggling to find a place in new social networks. This highlights the importance of support that helps people rebuild trust, develop new relationships, and regain a sense of belonging.
Supporting clients affected by spiritual abuse
Clients who have experienced spiritual abuse often need support in many areas of their lives. A holistic approach means paying attention to their physical, emotional, mental, social, and spiritual well-being. It is important that professionals are willing to talk about existential and spiritual concerns with their clients.
Supporting clients in this life situation does not require highly specialized knowledge. Instead, it involves using basic professional skills such as listening, showing empathy and providing person-centered support. You can support a client who has been affected by spiritual abuse by:
- Building a trusting relationship
- Being genuinely present
- Listening respectfully and respecting the client’s story
- Believing what they tell you and taking them seriously
- Acknowledging their experiences
Regardless of profession or workplace, professionals need to understand both the religious context and how spiritual abuse can affect a person’s well-being. Do not hesitate to ask about the client’s faith, religious experiences, and community. Open and respectful conversations can help clients feel understood and supported. A useful question to start the discussion is simply:
“Do you feel that your faith or religion is a source of strength or a burden to you?”
References
Björkmark, M. (2023). From broken to whole human being: Suffering, health and caring after religious disaffiliation [Dissertation, Åbo Akademi University]. https://urn.fi/URN:ISBN:978-952-12-4269-4
Ellis, H. M., Hook, J. N., Freund, C., Kranendonk, J., Zuniga, S., Davis, D. E., & Van Tongeren, D. R. (2023). Religious/Spiritual Abuse and Psychological and Spiritual Functioning. Spirituality in Clinical Practice (Washington, D.C.), 12(1), 136–145. https://doi.org/10.1037/scp0000346
Ellis, H. M., Hook, J. N., Zuniga, S., Hodge, A. S., Ford, K. M., Davis, D. E., & Van Tongeren, D. R. (2022). Religious/Spiritual Abuse and Trauma: A Systematic Review of the Empirical Literature. Spirituality in Clinical Practice (Washington, D.C.), 9(4), 213–231. https://doi.org/10.1037/scp0000301
Linjakumpu, A. (2015). Uskonnon varjot: Hengellinen väkivalta kristillisissä yhteisöissä [Shadows of religion: Religious abuse in Christian communities]. Vastapaino.
Oakley, L., Kinmond, K., & Blundell, P. (2024). Responding well to Spiritual Abuse: Practice implications for counselling and psychotherapy. British Journal of Guidance & Counselling, 52(2), 189–206. https://doi.org/10.1080/03069885.2023.2283883
Perry, S. (2024). Religious/Spiritual Abuse, Meaning-Making, and Posttraumatic Growth. Religions (Basel, Switzerland ), 15(7), 824. https://doi.org/10.3390/rel15070824