What The Church?

What The Church? What The Church?! is focused on improving health & spiritual care for people who have experienced religious harm. See website for further details

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The past can be a difficult place to visit, and essential when we need courage to forge ahead. Elizabeth Packard is a he...
31/01/2026

The past can be a difficult place to visit, and essential when we need courage to forge ahead. Elizabeth Packard is a hero and her story needs to be told again and again out of respect, and thanks, for never giving up šŸ’œ

Elizabeth Packard woke on the morning of June 18, 1860, to the sound of footsteps outside her bedroom door.
She saw her husband approaching with two physicians — both members of his church — and a stranger. Sheriff Burgess.
Fearing what was coming, she hastily locked her door and scrambled to dress herself. But before she could finish, her husband forced his way through the window with an axe.
In her own words: "I, for shelter and protection against an exposure in a state of almost entire nudity, sprang into bed, just in time to receive my unexpected guests."
The two doctors felt her pulse. Without asking a single question, both pronounced her insane.
That was the only medical examination she would receive.
Her crime? She had disagreed with her husband.
Elizabeth Parsons Ware was born on December 28, 1816, in Ware, Massachusetts, the daughter of a Congregational minister. She was educated at the Amherst Female Seminary, where she studied French, algebra, and the classics. At twenty-three, at her parents' urging, she married Theophilus Packard Jr., a Calvinist minister fourteen years her senior.
For two decades, she was a devoted wife and mother. She sewed clothes for their six children, grew vegetables in their garden, and supported her husband's ministry. By all appearances, it was a contented marriage.
But Elizabeth had her own mind.
In the late 1850s, she began attending Bible classes at her husband's church, where she started expressing religious views that diverged from his strict Calvinist doctrine. She explored ideas from Universalism and Swedenborgianism. She defended the abolitionist John Brown. She questioned whether wives should be required to believe exactly as their husbands believed.
Theophilus grew alarmed. He warned her to stay silent. She refused.
In 1860s Illinois, the law was clear: a husband could commit his wife to an insane asylum without a public hearing and without her consent. The same law that required evidence and hearings for everyone else exempted married women. A husband's word was enough.
Before committing her, Theophilus arranged for a doctor named J.W. Brown to visit their home, disguised as a sewing machine salesman, to secretly assess Elizabeth's mental state. During their conversation, Elizabeth complained about her husband's domination. Dr. Brown reported back to Theophilus that she "exhibited a great dislike" to him — and that her religious views were evidence of insanity.
And so on that June morning, Elizabeth Packard was taken from her home, separated from her six children, and put on a train to the Illinois State Hospital for the Insane in Jacksonville.
She was forty-three years old.
Inside the asylum, Elizabeth discovered she was not alone. The wards held other women whose "illnesses" were similar to her own — women who had been inconvenient, who had spoken too freely, who had failed to submit to husbands or fathers who found them troublesome. Some genuinely suffered from mental illness and received cruel treatment. All were powerless.
Most gave up. Elizabeth did not.
For three years, she maintained a strict routine of exercise and hygiene to preserve her health. She cleaned filthy rooms. She gradually won over the staff, who gave her keys and trusted her with responsibilities. She wrote constantly, documenting the abuses she witnessed and the testimony of other patients.
She hid her journals to keep them from being confiscated.
When questioned by doctors, she refused to say she was insane. She refused to change her religious views. She demanded her release in a twenty-one-page brief to the superintendent, Dr. Andrew McFarland, who ignored her.
In June 1863, after three years, she was finally released — not because she was cured, but because the doctors had grown tired of her resistance and declared her "incurable." Her eldest son, now twenty-one, had legal authority to take responsibility for her and convinced his father to let her go.
But when Elizabeth returned home, she found herself in another prison.
Theophilus forbade the children to speak to her. He intercepted her mail. He placed locks on everything. He locked her in the nursery and nailed the windows shut. For six weeks, she remained confined in a room without adequate heat, while her husband made plans to commit her permanently to an asylum in Massachusetts.
Elizabeth knew she was running out of time.
She managed to drop a letter out the window. It reached her friend Sarah Haslett, who brought it to Judge Charles Starr. The judge issued a writ of habeas corpus, demanding that Theophilus bring Elizabeth before him and justify her imprisonment.
On January 12, 1864, Theophilus appeared with Elizabeth and a document from the asylum declaring her "incurably insane." He claimed he was allowing her "all the liberty compatible with her welfare and safety."
Judge Starr was unimpressed. He ordered a jury trial.
What followed was a five-day proceeding that drew considerable local attention and coverage in national newspapers.
Theophilus's witnesses testified that Elizabeth's religious views and her refusal to submit to her husband were clear evidence of insanity. Dr. Brown, the "sewing machine salesman," testified that she had "not the slightest difficulty in concluding that she was hopelessly insane" because she disagreed with her husband on religion.
Elizabeth's witnesses — neighbors and friends who were not members of her husband's church — testified that they had never seen any sign of madness. Dr. Duncanson, a physician and theologian, testified that while he didn't agree with all her religious beliefs, she was clearly sane. "I do not call people insane," he said, "because they differ from me."
On January 18, 1864, the jury retired to deliberate.
Seven minutes later, they returned.
"We, the undersigned Jurors in the case of Mrs. Elizabeth P.W. Packard, alleged to be insane, having heard the evidence… are satisfied that she is sane."
Judge Charles Starr ordered her released from all restraints.
But when Elizabeth returned home to claim her life back, she found that her husband had rented their house to another family, sold her furniture, taken her money and her children, and fled to Massachusetts.
Under the laws of coverture, a married woman had no legal right to her property or her children. Elizabeth had been declared sane, but she was homeless, penniless, and separated from the people she loved.
She did not give up.
Elizabeth Packard devoted the rest of her life to ensuring that no woman would ever be silenced the way she had been.
She founded the Anti-Insane Asylum Society. She published her asylum journals as books, including "Marital Power Exemplified, or Three Years' Imprisonment for Religious Belief" (1864) and "The Prisoners' Hidden Life, Or Insane Asylums Unveiled" (1868). The sales of her books allowed her to support herself financially — something almost unheard of for a married woman of her time.
She traveled the country, testifying before state legislatures, demanding reform. She met with President Ulysses S. Grant and First Lady Julia Grant to advocate for asylum inmates' right to send mail without censorship.
In 1867, Illinois passed a "Bill for the Protection of Personal Liberty," which guaranteed that all people accused of insanity — including wives — had the right to a jury trial before they could be committed against their will.
By her death on July 25, 1897, four states had rewritten their commitment laws because of her work. Illinois had passed a married women's property law giving women equal rights to property and custody of their children.
In 1869, after that legislation passed, Theophilus voluntarily returned custody of their children to Elizabeth. She never went back to him, but they never divorced either. She supported her children — and, eventually, her impoverished ex-husband — with her book earnings.
She noted with some satisfaction that Theophilus ended up "homeless, penniless, and childless; while I have a home of my own, property, and the children."
Elizabeth Packard lost her home. She lost years with her children. But she dismantled a system that had equated obedience with sanity.
In 2023, Illinois renamed the McFarland Mental Health Center — named for her abusive asylum superintendent — the Elizabeth Packard Mental Health Center.
One hundred and sixty years later, her name finally replaced the name of the man who had tried to silence her forever.
In a world built to silence her, she turned silence into testimony — and rewrote the law.

Worth reading šŸ’œ700+ years later and people are still finding courage to speak the truth with love.
26/12/2025

Worth reading šŸ’œ

700+ years later and people are still finding courage to speak the truth with love.

In the year 1310, a woman named Marguerite Porete was led to a stake in the heart of Paris, surrounded by a crowd of thousands. She had been condemned as a heretic—the first person the Paris Inquisition would burn for refusing to recant.
Her crime was writing a book.
Marguerite Porete was born around 1250 in the County of Hainaut, in what is now Belgium. She was highly educated, likely from an aristocratic family, and she joined the Beguines—a movement of women who devoted themselves to spiritual life without taking formal vows or submitting to male religious authority.
The Beguines lived by their own rules. They worked among the poor, prayed in their own communities, and sought God on their own terms. This freedom made Church authorities nervous. Women living outside male control, speaking about God without clerical permission, threatened the very foundations of institutional power.
Marguerite took this freedom further than most.
Sometime in the 1290s, she wrote a mystical text called The Mirror of Simple Souls. It was a conversation between allegorical figures—Love, Reason, and the Soul—describing seven stages of spiritual transformation. At its heart was a radical idea: that a soul could become so completely united with divine love that it no longer needed the Church's rituals, rules, or intermediaries. In the highest states of union, the soul surrendered its will entirely to God—and in that surrender, found perfect freedom.
"Love is God," she wrote, "and God is Love."
She did not write her book in Latin, the language of clergy and scholars. She wrote in Old French—the language ordinary people spoke. This meant her dangerous ideas could spread beyond monastery walls, beyond the control of priests and bishops.
And spread they did.
Between 1296 and 1306, the Bishop of Cambrai condemned her book as heretical. He ordered it burned publicly in the marketplace of Valenciennes, forcing Marguerite to watch her words turn to ash. He commanded her never to circulate her ideas again.
She refused.
Marguerite believed her book had been inspired by the Holy Spirit. She had consulted three respected theologians before publishing it, including the esteemed Master of Theology Godfrey of Fontaines, and they had approved. She would not let one bishop's condemnation silence what she believed to be divine truth.
She continued sharing her book. She continued teaching. She continued insisting that the soul's relationship with God belonged to no earthly institution.
In 1308, she was arrested and handed over to the Inquisitor of France, a Dominican friar named William of Paris—the same man who served as confessor to King Philip IV, the monarch who was simultaneously destroying the Knights Templar. It was a busy time for burning heretics.
Marguerite was imprisoned in Paris for eighteen months. During that entire time, she refused to speak to her inquisitors. She would not take the oath required to proceed with her trial. She would not answer questions. She maintained absolute silence—an act of defiance that infuriated the authorities.
A commission of twenty-one theologians from the University of Paris examined her book. They extracted fifteen propositions they deemed heretical. Among the most dangerous: the idea that an annihilated soul, fully united with God, could give nature what it desires without sin—because such a soul was no longer capable of sin.
To the Church, this suggested moral chaos. To Marguerite, it described the ultimate freedom of perfect surrender.
She was given every chance to recant. Others in similar positions saved their lives by confessing error. A man arrested alongside her, Guiard de Cressonessart, who had declared himself her defender, eventually broke under pressure and confessed. He was sentenced to life imprisonment.
Marguerite held firm.
On May 31, 1310, William of Paris formally declared her a relapsed heretic—meaning she had returned to condemned beliefs after being warned—and turned her over to secular authorities. The next day, June 1, she was led to the Place de GrĆØve, the public square where executions took place.
The Inquisitor denounced her as a "pseudo-mulier"—a fake woman—as if her gender itself had been a lie, as if no real woman could defy the Church so completely.
They burned her alive.
But something unexpected happened in that crowd of thousands. According to the chronicle of Guillaume de Nangis—a monk who had no sympathy for her ideas—the crowd was moved to tears by the calmness with which she faced her death.
She displayed, the chronicle noted, many signs of penitence "both noble and pious." Her serenity unnerved those who expected a screaming heretic. Instead, they witnessed a woman who seemed to have already transcended the fire that consumed her body.
The Church ordered every copy of The Mirror of Simple Souls destroyed. They wanted her words erased from history along with her life.
They failed.
Her book survived. Copies circulated secretly, passed from hand to hand across Europe. It was translated into Latin, Italian, and Middle English. For centuries, it was read anonymously—no one knew who had written it. The text was too powerful to disappear, even without a name attached.
It was not until 1946—more than six hundred years after her death—that a scholar named Romana Guarnieri, researching manuscripts in the Vatican Library, finally connected The Mirror of Simple Souls to its author. The woman the Church had tried to erase was finally given back her name.
Today, Marguerite Porete is recognized as one of the most important mystics of the medieval period. Scholars compare her ideas to those of Meister Eckhart, one of the most celebrated theologians of the era—and some believe Eckhart may have been influenced by her work. The book that was burned as heresy is now studied in universities as a masterpiece of spiritual literature.
Her ideas about love transcending institutional control, about the soul finding God directly without intermediaries, about surrender leading to freedom—these are not the ravings of a dangerous heretic. They are the insights of a woman centuries ahead of her time.
The Church that killed her eventually softened its stance on mystical experience. The Council of Vienne in 1312 condemned eight errors from her book, but the broader current of Christian mysticism she represented would continue flowing through figures like Julian of Norwich, Teresa of Ɓvila, and countless others who sought direct encounter with the divine.
What the flames could not destroy was the truth she had grasped: that love, in its purest form, is greater than fear. That no institution can ultimately control the relationship between a soul and its source. That words born from genuine spiritual insight have a way of surviving every attempt to silence them.
Marguerite Porete spent her final years in silence—refusing to speak to those who demanded she deny her truth. But her book has been speaking for seven centuries.
It is still speaking now.

šŸ“£ New Podcast Episode šŸ“£ā€œA core measure of people’s happiness is determined by the quality of their close friendships.ā€ I...
29/10/2025

šŸ“£ New Podcast Episode šŸ“£

ā€œA core measure of people’s happiness is determined by the quality of their close friendships.ā€

I am so pleased to share this episode with Eugene Wong from A Stronger Narrative. Eugene shares his insights about how to create culture that is psychological safe, and addresses the blind spots of our status quo.

Social connection is an increasing public health need, especially for people recovering from unhealthy and toxic communities.

Join us for the conversation! ā˜•ļø

šŸ“£ New Podcast Episode šŸ“£What is the most important thing in the world? It is people it is people it is people! Maori prov...
22/10/2025

šŸ“£ New Podcast Episode šŸ“£

What is the most important thing in the world? It is people it is people it is people! Maori proverb

I am pleased to share this episode with Charli McLachlan. Charli shares her insights as a lived experience clinician and we discuss a range of topics including how self-awareness in human care professions is essential to providing trauma-informed care for those recovering from spiritual abuse.

Join us for the conversation ā˜•ļø

šŸ“£ New podcast episode šŸ“£ It is National Carers Week so I am super excited to share the fab conversation I had with carer ...
15/10/2025

šŸ“£ New podcast episode šŸ“£

It is National Carers Week so I am super excited to share the fab conversation I had with carer advocate Kate Johnson.

Kate is a dual carer, as in both family and professional carer. In this episode, Kate and I discuss the challenges faced by carers and people with a disability, especially in church communities. I recommend grabbing a cuppa and taking notes as Kate shares insights you’re going to want to remember!

Links to listen available on website, see link in comments.

Let’s love & learn.
Jacqui

šŸ“£New podcast episode šŸ“£ In this episode Dr Mandy Truong shares her insights from her research into spiritual abuse in the...
07/10/2025

šŸ“£New podcast episode šŸ“£

In this episode Dr Mandy Truong shares her insights from her research into spiritual abuse in the context of intimate partner violence. Mandy provides a unique perspective in understanding religious trauma and highlights the important role of church leaders in preventing family violence.

Links to listen available on website, see link in comments.

Let’s love & learn.
Jacqui

šŸ“£ New podcast episode šŸ“£October 1st marks the beginning of Mental Health Month. Over the next 5 weeks I will be sharing e...
30/09/2025

šŸ“£ New podcast episode šŸ“£

October 1st marks the beginning of Mental Health Month. Over the next 5 weeks I will be sharing episodes covering topics including spiritual abuse, trauma-informed care and the power of culture to create safer communities.

In today’s episode Dr Lisa Oakley shares her insights from 20+ years research and we discuss how health and spiritual care providers can better support people recovering from spiritual abuse.

Links available on website, see link in comments.

Let’s love & learn.
Jacqui

New podcast episodes being released Wednesday 1st October for Mental Health Month šŸ“£ā–ŖļøUnderstanding Spiritual Abuseā–ŖļøSpir...
26/09/2025

New podcast episodes being released Wednesday 1st October for Mental Health Month šŸ“£

ā–ŖļøUnderstanding Spiritual Abuse
ā–ŖļøSpiritual Abuse in Relationships
ā–ŖļøTrauma Informed Care
ā–ŖļøCaring for the Carer
ā–ŖļøReflecting on Religious Trauma

Join us for the conversations ā˜•ļø
,

Easter is meant to be a day when we celebrate God’s amazing grace. The song we know and love written by a man who was a ...
20/04/2025

Easter is meant to be a day when we celebrate God’s amazing grace. The song we know and love written by a man who was a slave trader turned abolitionist.

Sadly the Church has misinterpreted sin to be things they don’t agree with rather than the harm we cause each other.

Churches need to repair their understanding of sin so people can embrace the Easter message of unconditional love and forgiveness. Why? Because both are beneficial for our recovery.

I listened to Sam’s bonus podcast episode during the week about being OK over Easter. Sam & Jane are co-founders of Thei...
18/04/2025

I listened to Sam’s bonus podcast episode during the week about being OK over Easter. Sam & Jane are co-founders of

Their discussion about The Passion of the Christ left me thinking how churches talk about trauma. I agree with Sam’s reflection that focusing on Jesus’ brutal death is not helpful. And re-enacting it is diabolical!

What I would find helpful is (gently) talking about the Easter story through the lens of trauma. I believe people would feel seen if we talked about the impact of betrayal and physical abuse. And the message of Easter Sunday, which is about new life, could focus on hope and recovery.

For me, the Easter message is not irrelevant but the story would be more meaningful if it was reframed into language that people understand. The timeless principle of the Bible never changes, only how we communicate it 🌱

Hilarious šŸ˜†
16/04/2025

Hilarious šŸ˜†

God knows we need more men with emotional literacy šŸ–¤
09/04/2025

God knows we need more men with emotional literacy šŸ–¤

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