Sociological Explanations For The Growth Of New Religious Movements
Assess sociological explanations for the growth of new religious movements [16]
New religious movements are always increasing. These movements have always existed but there was a big increase in the 20th century, especially since the 1960s. Roy Wallis categorized these NRM (Wallis, 1984). He divides new religious movements into three main groups. Like Troeltsch, the principal criterion he uses to categorize religious organizations in their relationship to the outside world. He therefore distinguishes between them according to whether the movement and its members reject, accommodate or affirm the world.
Max Weber (1931) provided one of the earliest explanations for the growth of sects. He argued they were likely to arise within groups that were marginal in society – members of groups outside the mainstream of social life often feel they are not receiving the prestige and/or economic rewards they deserve. One solution to this problem is a sect based on what Weber called ‘a theodicy of disprivilege’ (a theodicy is a religious explanation and justification). Such sects contain an explanation for the disprivilege of their members and promise them a ‘sense of honour’, either in the afterlife or in a future ‘new world’ on earth. Bryan Wilson (1970) has pointed out that a variety of situations could lead to the marginalization of groups in society, which in turn could provide fertile ground for the development of sects. These situations include defeat in war, natural disaster or economic collapse. For example, in 1536, a young Catholic priest from Holland named Menno Simons joined the Anabaptist movement. His writings and leadership united many of the Anabaptist groups, who later became known as “Mennonites.” Later, the followers of Jacob Amman felt the unrepentant individual should be completely shunned or avoided by all church members. This belief, along with other differences, led to Amman’s split with the Mennonites in 1693. His followers were later called Amish.
New religious movements are always increasing. These movements have always existed but there was a big increase in the 20th century, especially since the 1960s. Roy Wallis categorized these NRM (Wallis, 1984). He divides new religious movements into three main groups. Like Troeltsch, the principal criterion he uses to categorize religious organizations in their relationship to the outside world. He therefore distinguishes between them according to whether the movement and its members reject, accommodate or affirm the world.
Max Weber (1931) provided one of the earliest explanations for the growth of sects. He argued they were likely to arise within groups that were marginal in society – members of groups outside the mainstream of social life often feel they are not receiving the prestige and/or economic rewards they deserve. One solution to this problem is a sect based on what Weber called ‘a theodicy of disprivilege’ (a theodicy is a religious explanation and justification). Such sects contain an explanation for the disprivilege of their members and promise them a ‘sense of honour’, either in the afterlife or in a future ‘new world’ on earth. Bryan Wilson (1970) has pointed out that a variety of situations could lead to the marginalization of groups in society, which in turn could provide fertile ground for the development of sects. These situations include defeat in war, natural disaster or economic collapse. For example, in 1536, a young Catholic priest from Holland named Menno Simons joined the Anabaptist movement. His writings and leadership united many of the Anabaptist groups, who later became known as “Mennonites.” Later, the followers of Jacob Amman felt the unrepentant individual should be completely shunned or avoided by all church members. This belief, along with other differences, led to Amman’s split with the Mennonites in 1693. His followers were later called Amish.