http://en.wikipedia.org/wiki/Apostate
Controversies over new religious movements (NRMs) have often involved apostates, some of whom join organizations or web sites opposed to their former religions. A number of scholars have debated the reliability of apostates and their stories, often called "apostate narratives".
One camp that broadly speaking questions apostate narratives includes David G. Bromley, [ 67 ] [ 68 ] Daniel Carson Johnson, [ 69 ] Dr. Lonnie D. Kliever (1932–2004), [ 70 ]Gordon Melton, [ 71 ] and Bryan R. Wilson. [ 72 ] An opposing camp less critical of apostate narratives as a group includes Benjamin Beit-Hallahmi, [ 73 ] Dr. Phillip Charles Lucas, [ 74 ] [ 75 ] [ 76 ] Jean Duhaime, [ 77 ] Mark Dunlop, [ 78 ] [ 79 ]Michael Langone, [ 80 ] and Benjamin Zablocki. [ 81 ]
Donald Richter, a current member of the Fundamentalist Church of Jesus Christ of Latter Day Saints (FLDS) writes that this can explain the writings of Carolyn Jessop and Flora Jessop, former members of the FLDS church who consistently sided with authorities when children of the YFZ ranch were removed over charges of child abuse.
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There are other people, not just JWs, who leave their group have eerily similar accounts. It’s amazing there are those like David G. Bromley who term this as an ‘apostate narrative’ as if all these people were making these stories up. I find that highly objectionable. Our pain is real. Where there is smoke, there is fire.
Obviously, cults latch onto these people who question stories from “apostates” to vindicate themselves. Of course, even if these folks, many who have never walked a mile in our shoes, were right, there would be nothing satanic or demonic about the phenomena. It is common to all these groups.