By Ashley Fantz, CNN
Atlanta (CNN) - He is a good Christian, Michael is telling his two therapists. He goes to church most Sundays. He’s a devoted husband and father of two daughters.
“But when I would leave on business trips,” he says, “I knew I was going to get to be someone else.”
“Prostitutes, porn - I took anything I wanted.”
Sitting on a comfortable, worn couch, Michael glances out the window and sees a reflection of himself set against the parking lot of this suburban Atlanta office building. He fidgets, runs his fingers over his closely cropped blond hair and straightens his green tennis polo. He clears his throat.
Above his head hangs a poster covered in words describing feelings - angry, anxious, sad. On it is a big yellow cross.
Therapists Richard Blankenship and Mark Richardson wear solemn but empathetic expressions. Certified counselors and Christian ministers, they tell him they know how to listen and nod for him to continue.
“I’ve had a record of purity since March when I confessed to my wife,” says Michael, whose name has been changed by CNN.com to protect his privacy. “No porn, no masturbation.”
“Awesome,” Richardson says, leaning forward in his chair. “God knows you’re trying.”
This is Michael’s second week at “Faithful and True – Atlanta” a 16-week counseling program that, like dozens of others like it around the country, combines traditional psychotherapy with the Bible in an attempt to treat addictive behavior.
Blankenship, a devout Christian who once struggled with sexual abuse, says his own ordeal has helped him to treat and “graduate” nearly 500 Christian men and women with similar addictions in the last five years.
He says he has helped people achieve what he calls “sobriety,” which means resisting porn and lustful thoughts.
Though controversial in secular circles, much of the evangelical Christian world has been cheering this relatively new kind of therapy. Many believers, including many Christian leaders, consider it a powerful tool for fighting what they say is one of the modern church’s biggest problems: porn addiction.
A crusade is born
Not long ago, it was unheard of for a pastor to talk about sex from the pulpit.
Today, clergy are talking about porn.
Many evangelical pastors say they don’t have a choice. The Internet has made porn unavoidable; it’s everywhere. And porn, they say, leads to a lack of intimacy in marriage, threatening the biblical mandate to get and stay married.
In the past few years, Christian leaders have established online ministries to tackle the problem, hosting anti-porn podcast sermons and Web chats. The popular evangelical blog Crosswalk.com recently ran an article headlined “How many porn addicts are in your church?”
Christian publishers, meanwhile, have produced a wave of recent books on the subject, including popular titles like “Porn-Again Christian,” “Secret Sexual Sins: Understanding a Christian's Desire for Pornography” and “Eyes of Integrity: The Porn Pandemic and How It Affects You.”
Evangelical pastor Jeremy Gyorke recently came forward to talk about how porn has affected him. In July, the 32-year-old confessed his porn addiction in a sermon at Wyandotte Family Church, just outside Detroit.
“I’m part of a generation of Christians who grew up keeping your mouth shut about your personal life,” he says. “Goodness no, we didn’t talk about sex.”
“But now that we have a little say in the attitude of the church, we’re taking a different approach,” Gyorke continues. “We’re putting it all out there, saying you don’t have to keep secrets. Come forward and admit that you’ve made a mistake, and you can be healed.”
Gyorke said he confessed to his congregation after his wife caught him looking at porn and told him it made her feel inadequate. She wanted him to seek help and to be transparent as a man of God.
Gyorke ultimately decided that viewing any porn, even once or twice, is a problem for believers.
“It’s like a gateway drug,” he says. “You can’t just have a little look. If you look at porn, you’ve already given your heart and spirit away to someone who isn’t your wife.”
As he wrote his sermon on the matter, Gyorke felt tremendous anxiety. “I thought it would make or break me to them as their pastor,” he says.
But his flock reacted with empathy and support. Several congregants approached him afterward to say that they, too, felt that they’d acted against God by looking at porn.
Though the words “porn” and “masturbation” don’t appear in the Bible, Gyorke believes the biblical verdict is clear. “Sexual immorality is mentioned a lot in the Bible, and that is what porn is,” he says.
He quotes the Gospel of Matthew: “But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart.”
“Porn is lust, and lust is a sin,” the pastor said.
Many religious scholars say that such a view reflects just one of many interpretations.
“One school of biblical study says that desire is a problem and needs to be monitored as a serious threat to salvation,” says Boston University theology professor Jennifer Wright Knust.
But Knust points to scriptural passages that appear to endorse sexual desire, including the Song of Solomon, a poem that some scholars say depicts two lovers graphically describing each other’s anatomy in an ode to unmarried sex.
“This is not new. It’s a cherry-picking of scripture used to address what’s happening right now in popular culture,” says Knust, author of the recent book “Unprotected Texts: The Bible’s Surprising Contradictions on Sex and Desire.” “The new thing is that it’s being used by so-called Christian therapists.”
Knust says the anti-porn trend in Christian therapy reflects new questions in broader society about what constitutes an appropriate relationship, about gender roles and rules, and about what marriage really means.
“People are concerned and confused, and want to know if God is speaking to us in our sexual roles,” she says. “Can we find answers in divine revelation? People have always hoped that there can be certainty in the Bible.
“There is no certainty,” she says. “It’s interpretation.”
A few weeks after delivering his confessional sermon, Gyorke organized a Sunday event at his church intended to help keep congregants away from pornography.
He gave out study guides with scriptural verses related to lust and showed a slick video from XXXChurch, the main Web-based group for the Christian anti-porn movement.
The video opens with a mock-pharmaceutical infomercial for a product called “Lustivin.” It raves about how wonderful the drug can make you feel in the short term but then lists some major side effects: premature relational difficulty, divorce, shallow relationships.
Craig Gross, a young pastor from California, co-founded XXXChurch.com in 2001. Its URL was meant to snag people who were surfing the Web for dirty pictures.
“Ten years ago, when I wanted to bring the church up to date, everyone was like, ‘This won’t work. People will be confused about what you’re doing,’ ” Gross says.
“It was controversial at the time, but the church is always behind the times,” he says. “We should have had a XXXChurch.com in the late 1990s if we really wanted to get ahead of this problem.”
The site was slow to catch on for its first few years, but now gets millions of clicks a day from IP addresses around the globe, Gross said.
This year, XXXChurch sponsored Porn Sunday, a national anti-porn event that included hundreds of churches across the country screening a video starring Matt Hasselbeck, who's now quarterback for the Tennessee Titans, and other Christian NFL stars.
Soundbites from the players speak to the struggle between porn and faith.
“Sex is an awesome thing that God designed,” Hasselbeck says in the video.
Jon Kitna, a Dallas Cowboys quarterback, talks about surfing the Web and getting deeper into porn sites. “[You] see this [link] and it leads you to a link to this … ” he says. “And pretty soon, I’m into a world that I never really knew existed.”
For $7 a month, XXXChurch offers porn-detection software that fires off automatic e-mail alerts to a subscriber and his or her chosen “faith buddy,” a kind of whistle-blowing system designed to keep Christians from going astray.
But some Christians have gone much further in their attempts to tackle porn addictions, literally rearranging their lives.
When Jeff Colon, a self-described recovering porn addict in Kentucky, confessed his addiction to his wife, she told him to get help or find a divorce attorney.
It was the early 1990s. Christian sex addition counseling was unheard of. But Colon’s pastor - to whom he’d also confided - called other church leaders and learned of a Christian counseling retreat called Pure Life Ministries, a kind of Christian compound that includes a chapel and all-male dormitory on 44 acres in western Kentucky.
Today, Colon is the president of Pure Life, which he credits with saving his marriage.
He says the program has cured thousands of men of their porn addictions through a six- to 12-month program of one-on-one or group therapy sessions.
The live-in program costs $175 a week. Men must move to the campus and live alone, with wives having the option of talking to Pure Life counselors by phone. Most insurance plans don’t cover Pure Life - a moot concern, really, because most program participants quit their jobs to relocate.
That’s what Colon, who was working as an elevator repairman, did. “I don’t regret it for a second,” he says. “It was a hard time not because I lost my job or had to move from my family. It was a tough time because I had nearly lost my connection with God. That is what’s most important in life.”
Pure Life’s curriculum relies heavily on Paul’s Letter to the Galatians, which stresses that if one lives “by the Spirit,” he will not “gratify the desires of the flesh.”
The scripture goes on to say that those who gratify the flesh “will not inherit the kingdom of God.” Women are not allowed on campus during the initial phase of treatment.
“People who don’t follow Christ aren’t going to get what I’m saying, but it was like intense Bible study that helped me understand how selfish I am as a sinner,” Colon says. “Basically, you have time to talk to God, and for him to show you the way to sobriety. And I’ve been sober for 17 years.”
For Colon, sobriety means abstaining from looking at porn, masturbating and performing any other sex act not involving his spouse.
“You learn that lust is just a state of mind,” he says. “If you lust for someone other than your wife, what you do is replace that lust with prayer. And you have a heart change.”
Indeed, Colon says that God was central to his recovery.
“I know secular people don’t get it,” he says. “But if I had a sponsor who was just another person, a person who is fallible, telling me to stay clean, it’s just not as powerful as God telling me that.”
“Women … drowning in this addiction”
Men aren’t the only ones who have started thinking that way about porn.
According to the creator of accountability2you, a Web-based service that dumps all the pornographic material someone surfs into his or her spouse’s e-mail inbox, roughly half of his 10,000 monthly subscribers are women.
“The Christian Church has started to realize that we’re sexual, too, and we are just as visually stimulated as men and we look at porn,” said Crystal Renaud, author of the recent book “Dirty Girls Come Clean,” a memoir about her own addiction to porn.
For the past year, the 26-year-old with punky-streaked hair has led Christian women’s porn addiction counseling sessions. Her Dirty Girls Ministries website has 450 members.
“I’ve met women who will lock themselves in a room and look at porn all day, ignoring their kids or their jobs,” she says. “I feel like I can relate because that’s all I cared about, getting my high. There are so many more women out there drowning in this addiction, you have no idea.”
Though there are few statistics to support Renaud’s claims about the extent of the problem, Christian media outlets like Today’s Christian Woman have recently run stories about women consuming porn, often theorizing that the habit starts with explicit romance novels.
Renaud has received a sexual addiction counseling certification from the American Association of Christian Counselors, though she is not licensed by secular organizations like the American Psychological Association. She promotes a five-step program she’s devised called SCARS - Surrender, Confessional, Accountability, Responsibility, Sharing - which encourages women to confess to each other about their desire to look at porn as a means of saying no to it.
In her memoir, Renaud writes about becoming a chronic masturbator and porn addict at age 10, after stumbling upon a dirty magazine in her brother’s room. It was a confusing, scary experience, she writes.
“My mother made it very clear what the parameters were when it came to sex, and there wasn’t a discussion beyond that,” Renaud said. She describes her relationship with her father as rocky, but wouldn’t elaborate.
In high school, Renaud was a leader in her Christian youth group, but she was also interested in porn. “I felt so bad and I wanted to stop looking at porn because that wasn’t what the Bible instructed,” she says, “and I knew God didn’t want me doing that.”
When she was 18, Renaud arranged to have sex for the first time at a hotel with a person she met in a Christian chat room. She says she went to the hotel but broke down in tears in her room and left before meeting the man.
“That was my rock bottom,” she says. “I remember being there and sobbing, thinking, ‘What am I doing risking my life to meet someone at a hotel I don’t even know?’”
Renaud said that she depends on God to keep her clean and that God is a kind of sponsor or monitor. When she wants to look at porn or masturbate, she and God have a kind of conversation, and the desire passes.
A crusade’s critics
The father of Christian-based porn and sex addiction therapy has a word for this “pray-away” method of sobriety.
Dr. Mark Laaser pioneered the Christian response to porn and sex addiction in the 1980s and chides counseling centers like Pure Life for what he says is their near-total reliance on prayer.
“Alcoholics don’t wish really hard to not be addicted to alcohol,” he says in a phone interview from his busy therapeutic practice in suburban Minneapolis. “The field of addiction is much deeper than opening your Bible.”
He’s pleased that more Christians are openly talking about pornography and sex addiction, but Laaser says he’s concerned that some Christian leaders and therapists are confusing sexual sin with sex addiction.
“Men come dragging into my office because their wives have caught them masturbating and labeled them addicts, or they’ve had one affair and they are now looking to have their affair excused by addiction,” he says.
“One affair doesn’t mean you’re a porn addict,” Laaser says. “Looking at porn occasionally doesn’t make you a porn addict. Those may be poor decisions, but they are not necessarily caused by clinical addiction.”
Porn is estimated to be a multibillion-dollar industry in America alone, banking at least 10 times what it did in 1970, the first time the U.S. government evaluated the retail value of the nation’s then-fledgling hardcore film, television and retail market.
During that same decade, Laaser had become the porn industry’s ideal customer. He was constantly on the hunt for it.
As a devout Christian, he spent a lot of energy trying to keep his porn a secret, especially from his wife, Debbie. His guilt distanced him from her emotionally, he says, and began eroding their relationship.
At the time, there was virtually no established psychological research, or mainstream therapy, for sex addiction. So Laaser reached out to secular 12-step programs, using Alcoholics Anonymous’ framework as a guide to reaching what he called sexual “sobriety,” abstaining from sex outside of marriage and avoiding masturbation.
“I remember thinking I wish my problem were drinking because I could get help easier,” Laaser said.
By the late ’80s, Laaser says, he was on the road to sobriety, combining therapeutic methods he’d learned while pursuing a doctorate in psychology from the University of Iowa and a divinity degree from Princeton Theological Seminary.
“It began to seem very evident to me that secular therapy does not work as effectively for Christians,” he said. “And that’s because the secular world … to us as Christians, seems less moral. Sex is everywhere in secular society - television, film, billboards. It’s just so much a part of life that it is excused.
“Christians just aren’t going to seek out a secular therapist - they won’t seek therapy at all if they don’t have some aspect of Christianity woven into their treatment.”
In 1992, Laaser authored the first book on Christian sexual addiction, titled “The Secret Sin.”
“The Christian church, both Protestant and Catholic, is experiencing tremendous turmoil in the area of sexuality,” it began. “The problem seems epidemic.”
It sold barely enough copies to stay in print.
In 2005, the publisher changed the title to “Healing the Wounds of Sexual Addiction,” and Laaser added chapters on Internet porn. It has sold 75,000 copies.
In Laaser’s care, a patient will undergo psychiatric evaluation, just as he would in the secular world. Laaser wants to know if the patient has any symptoms of depression, ADHD or anxiety. He says many sex addicts suffer from other mental health issues.
“You may need to go to a meeting every day, or connect with a sponsor; you may need to check in with this office once a day,” he said. “Every client is different, but we’re essentially helping them establish boundaries and restrictions.”
Some secular therapists have warmed to this kind of approach.
“The deeply religious were a group that were hard to reach years ago because they had extreme shame connected with their addiction,” says Tim Lee, a licensed social worker in New York with a specialty in sex and porn addiction treatment.
But Lee and Pennsylvania sex therapist Dr. John Giugliano, both members of the Society for Sexual Advancement - a national nonprofit think tank of licensed sex therapists - worry that therapy can become overly focused on dogma and ignore the patient’s real-life issues.
“If you spend your time in session talking about what God thinks and what the Bible says, you don’t get to understand what the patient thinks and what happened in their life up to that point that explains why,” Giugliano says.
Even within the world of Christian therapy, some counselors criticize the methods of other religious counselors.
Richard Blankenship, the Atlanta-based Christian therapist, studied under Laaser in the early 2000s. When Blankenship set up his practice in Atlanta to treat sex addicts, he used the same name as Laaser’s ministry, “Faithful and True,” adding only the word “Atlanta.”
But Laaser wants to make it clear that he has no association with Blankenship’s practice and doesn’t agree with some aspects of Blankenship’s program.
Blankenship doesn’t rely enough on psychological expertise, Laaser says. Laaser objects to a therapist telling a patient that an addiction may be patterns repeated through generations, as Blankenship does. And Laaser disagrees with Blankenship’s habit of connecting a patient’s addiction to a biblical character’s family tree.
Abraham’s family tree
For the rest of his therapy session at Faithful and True, Michael circles emotions from a list that Richardson and Blankenship have provided. He circles “anxious” and then describes a fight he had with his wife about his infidelity.
Blankenship responds to Michael’s description of the fight by saying that addiction is generational, mentioning the Kennedys and the Fondas.
Then Blankenship queues up a PowerPoint presentation on a laptop, showing Michael a family tree he has designed around the biblical story of Abraham.
It has a lot of boxes. There are several pages.
Abraham, Blankenship says, was a guy who committed some sexual transgressions, like fathering a child with Hagar while his wife was barren. Ultimately, God forgave him.
Michael starts talking about his own family. He describes a difficult upbringing with a father whom he said was philandering and verbally abusive. He says sex wasn’t talked about at his house when he was growing up.
Before the session ends, Michael is assured that there’s no reason to think that he won’t kick his addiction. He’ll be on a new path, Blankenship says, toward “sexual integrity.”
The 90-minute session comes to a close with a prayer.
Blankenship and his co-counselor Mark Richardson lower their heads.
Richardson asks that God look after Michael. He asks God to bless this therapy process. Michael is heading out into the world, he says, heading back into a culture of temptation and lust and ungodly ways.
Look after him, the therapist says, keep him on the right path.
Victory over Sin
God does not tempt us...
But each one is tempted when, by his own evil desire, he is dragged away and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.
Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus. Therefore do not let sin reign in your mortal body so that you obey its lusts,
Romans 6:11,12 NASB
This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.
But God is so rich in mercy, and he loved us so very much, that even while we were dead because of our sins, he gave us life when he raised Christ from the dead. (It is only by God's special favor that you have been saved!)
For he raised us from the dead along with Christ, and we are seated with him in the heavenly realms–all because we are one with Christ Jesus. And so God can always point to us as examples of the incredible wealth of his favor and kindness toward us, as shown in all he has done for us through Christ Jesus.
Ephesians 2:4-7 NLT
Thanks be unto God for His wonderful gift:
Jesus Christ, the only begotten Son of God
is the object of our faith; the only faith
that saves is faith in Him.
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I still can't carve out the kind of time I want to go forward with this cvooersatinn, but I did want to say that I think Adam is wrong a) to contrast Buddhist systems with Christian systems, because there are plethoras of both; b) to claim that language is the basic fabric and texture of lived human consciousness, something no Buddhist would agree with, I think, and which I believe there is no evidence to support in any case; and c) to portray Derrida's project as somehow Buddhist in character, when in fact it ultimately reinforces the fixations that Buddhist practice (as I understand it) seeks to free us from.I should add that David Loy, in his 1988 book Nonduality: A Study in Comparative Philosophy, compares Derrida's ideas with those of the great Buddhist philosopher Nagarjuna. He notes that Derrida understands that all philosophy, including his, can only reinscribe,' but for him the sole solution is to disseminate wildly, in the hope of avoiding any fixzation into a system that will subvert his insight. [...] In contrast, we have the nondualist example of a Zen master [Nagarjuna], who plays with language—moving in and out of it freely—because he is not caught in it. His laconic expressions emerge from / are one with an unrepresentable ground of serenity, and although they cannot directly point to this ground, there are ways to suggest it for someone else. In comparison with this freedom, to rejoice in being caught in a language that has lost its ability to represent any truth brings to mind Bernard Shaw's comment on the pleasures of an endless holiday: a good working definition of hell. From my point of view, many post-avant writers follow Derrida into this hell. I would rather not.All that said, I'd have to disagree with your arguments as well, and not only because I'm not a Christian. First, you've been misled by Adam (Fieled, I mean) into defending a system that is neither coherent nor much to the point. As I said, there are many Christian systems, and the one whose values you put forward is not one the Catholic Czeslaw Milosz, for example, would have subscribed to, nor would the Christian mystics Jacob Boehme or Emmanuel Swedenborg. My point is not to devalue your personal Christianity, but to suggest that it's not the real issue between you and Adam. The real issue, I think, is the Aristotelian idea of language as essentially representational (the view embraced early on by Aquinas and elaborated quite beautifully by the modern Thomist philosopher Jacques Maritain) vs. Wittgenstein's (and Derrida's) idea of language as a self-reinforcing system of signs that represent other signs.One of the things I like about Owen Barfield is that he critiques both systems from a third point of view, one that is neither Aristotelian nor Wittgensteinian. While I don't subscribe to even a majority of Barfield's views on other subjects, as a poet I have to say that his views on the nature, development, and purpose of language ring true.Don't know if any of this makes sense, but there it is .
to one of them, let me get this right. you want me to protest aginast a group protesting kids getting beat up and bullied at school? really what sense does that make.ultimately, i's so sick and tired of christian groups prtotesting things after the fact it portrays the Christian faith as an alternative lifestyle. Some of our brothers and sisters sit around and wait on someone to attack our faith and/or doctrines and then we are left to defend it. And when we do that, we are screaming to the world that we are simply an alternative to the average mundain rat race that most people call life. I'm sick of defending my faith after the fact to nonbelievers that means I'm not pro-active in my faith.It really irritates me how Christians get so offended at these groups and decide, through their pious thinking, that the best thing to do is create an alternative to these days and other ideas. Think about it WWJD radio, eighty whatever point whatever, your Christian what? alternative. Mypraize.com a Christian what to myspace? alternative. And now a Day of Truth a Christian what to the Day of Silence? alternative (or, counter promotion, as they call it.)Take a Christian Company like Chick-fil-A for example. At least they had the courage and wherewithall to come out with their awesome chicken sandwich before some ungodly, gay rights supporting, evil prize in their kids meal, cussing at the drive thru window restaraunt came out with theirs.When did Jesus, the God of all gods become an alternative? When did He become the same as all the others, just different an alternative? If the Christian faith is just an alternative, then you need to find another God because your's is bunk! Why do we wait until nonbelievers do something offensive and then provide an alternative to it? Why can't we be more pro-active in our approach to the world?Bottomline: God has not called us into his Kingdom and equipped us with the power of the Holy Spirit to be an alternative, or counter demonstration, as the Day of Truth website puts it. He's called us to be an influence before the fact. He's called us to be an impact from the beginning. Not some after thought, but a catalyst that brings on change before the storm.Let's rejoice that the world is seeing that school violence is a bad thing and let's teach our students that they should already be speaking the Truth, in love, to their classmate.
The CNN Belief Blog covers the faith angles of the day's biggest stories, from breaking news to politics to entertainment, fostering a global conversation about the role of religion and belief in readers' lives. It's edited by CNN's Daniel Burke with contributions from Eric Marrapodi and CNN's worldwide news gathering team.