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Cultic
Studies Review, Vol. 8, No. 1,
2009, pp. 84-87
Worship and Sin: An Exploration
of Religion-Related Crime in the
United States
Karel
Kurst-Swanger
New York, NY: Peter Lang Publishing
Inc. 2008. ISBN-10: 0820463876;
ISBN-13: 978-0-8204-6387-2
(paperback), $34.95. 276 pages.
Karel
Kurst-Swanger, a criminologist who
is Associate Professor in the
Department of Public Justice at the
State University of New York at
Oswego, has written what she claims
is the first attempt to discuss
religion-related crime as a unique
category, emphasizing its
“complexity and multidimensionality”
(p. vii):
The specific purpose of this book is
to provide a beginning point from
which to conceptualize crime of
which religion is a core feature… My
hope is that others will see value
in characterizing religion-related
crime as a distinct subset of
criminology. (p. 7)
The author
divides the book into five major
parts: 1) an overview of the issues;
2) examples of theologically based,
religion-related crimes; 3) an
investigation of crimes that are
“reactive or defensive in
nature—crimes that religious
individuals or groups commit in
response to some external pressure
or threat” (p. viii); 4) examples of
crimes that reflect abuse of
religious authority; and 5) a
concluding section that suggests
future directions for research and
discussion.
In the
theologically based crimes section,
Kurst-Swanger discusses crimes
against children and women, and
against illicit drugs. In the
reactive/defensive crime section,
she focuses on what we call cults
and she terms “destructive religious
groups,” on violence against
abortion providers, and on hate
crimes. The section on abuse of
religious authority details clergy
misconduct and economic, personal,
and organizational crime that
members of the clergy have
committed.
We in the
counter-cult movement have long been
concerned about crimes that cult
members commit with the sanction of
the group’s leaders, or as a result
of the pressures and ideology of the
group (as opposed to individual
crimes that are, of course,
committed by various members of all
religious groups); but Kurst-Swanger
puts our concerns into a larger
context, reminding us that such
crimes are not unique to cults.
The sections of
the book most relevant to cults are
the chapters in which the author
details theologically based crime
(crime as a direct result of the
group’s ideology and worldview) and
reactive/defensive crimes (crimes
committed as a result of direct or
perceived threats from the outside
world). Kurst-Swanger points out
that
Children are particularly vulnerable
to theologically based crimes, since
their overall well-being is
dependent upon their parents or
caregivers. Also, since these crimes
involve the belief systems of the
parents or caregivers, it is
especially challenging for child
welfare and law enforcement
officials to intervene using
traditional approaches... (p. 51)
The author’s
discussion of medical neglect is of
particular interest to those
concerned about the fate of children
in cults. She details the efforts of
Dr. Rita Swan’s organization,
Children’s Healthcare is a Legal
Duty (CHILD), to ensure that medical
neglect cases are prosecuted.
According to Kurst-Swanger,
The courts have generally
acknowledged the right of adults to
refuse their own medical care on
religious grounds. However, the
right to withhold treatment for
children on the basis of religious
beliefs has put the courts in the
precarious position of balancing the
free exercise of religion against
the responsibility of the state to
protect children. As a result,
parents have found their decisions
regarding medical treatment for
their children subject to legal
scrutiny. (p. 56)
This status is
primarily the result of Rita and
Doug Swan’s brave and persistent
efforts over many years, since their
son died in 1977 of h-flu meningitis
due to lack of medical care because
of their membership at that time in
the Christian Scientist church.
Kurst-Swanger
also discusses physical and sexual
abuse of children, ritual abuse, and
adults’ refusal to pay spousal
support. In the chapter that details
crimes against women, she discusses
domestic violence, plural marriage,
and financial and health issues.
The author’s
section on what she terms
reactive/defensive crimes is also of
particular interest to those
concerned about cults because most
cults feel persecuted by the outside
world; and we have seen many
examples—Jonestown, in particular—in
which this fear of persecution has
resulted in tragedy. She also points
to organizational elements in cults
such as charismatic leadership,
belief systems, and group processes
that contribute to
reactive/defensive crimes. She
emphasizes how difficult it is to
prevent such reactive/defensive
crimes because
any monitoring of religious group
activity must be undertaken with
great care. The theology and
ideologies of a group must be not
only understood but respected. A
delicate balance must be achieved
whereby religious values are
preserved while the health and
well-being of the community at large
are safeguarded and protected. (p.
143)
This
fascinating book is extremely
organized and well written.
Kurst-Swanger employs many specific
examples, frequently citing Websites
of groups for data and information.
She adds to our knowledge of the
abuses of cultic groups and also
sets that knowledge within a wider
context of general religion-related
crime, reminding us that cults are
not the only religious groups that
are abusive. Readers not especially
concerned about cults will also
receive comprehensive general and
specific knowledge of crimes
committed in the name of religion
and by clergy and other religious
leaders.
Although it
appeals strongly to the general
reader, Worship and Sin also
contributes to the fields of
sociology and criminology, with an
extensive bibliography and careful
footnoting. And Kurst-Swanger’s
chapter at the beginning of the book
that discusses religion, crime, and
the First Amendment is a lucid and
excellent summary of the history and
complexities of First Amendment and
freedom-of-religion issues in the
United States.
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