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They neither reject or accept the world, and they focus on religious rather than worldly matters, seeking to restore the spiritual purity of religion.
Most are cults, whose followers are often customers rather than members. The movement places few demands on them and they carry on their normal lives.
Wilson (1970) argues that periods of rapid change disrupt and undermine established norms and values
Industrial revolution in Britain in the late 18th early 19th century led to the birth of Methodism. In response to the uncertainty and insecurity that disruption creates, Methodism offered a sense of community with clear norms and values and the promise of salvation.
Bruce (1995,1996) sees the growth of sects and cults today as a response to the social changes involved in modernisation and secularisation.
They accept the world as it is . They are optimistic and promise followers success in terms of mainstream goals and values, such as careers and personal relationships.
Members live communally, with restricted contact with the outside world. The movement controls all aspects of their lives and is often accused of brainwashing them.
Relative deprivation refers to the subjective sense of being deprived. This means that it is perfectly possible for someone who is in reality quite privileged to still feel as though they are deprived or disadvantaged in some way compared to others.
For example, although middle class people are materially well off, they may feel as though they are spiritually deprived. Wallis suggests these people may turn to sects as a sense of community.
Stark and Bainbridge suggest that middle class members of a church seek to compromise its beliefs in order to fit into society, whereas deprived members are likely to break away and form sects that will keep the original message.
These are often breakaways from existing mainstream churches or denominations and the members tend to lead conventional lives.
Wallis argues that increased time spent in education impacts young people. This gave them freedom from adult responsibilities and enables a counter-culture to develop. Also, the growth of radical political movements offered young people alternative ideas about the future.
They are highly critical of the outside world and they expect or seek radical change.
Bruce argues that their growth is a response to modernity, especially to the rationalisation of work. Work no longer provides meaning or a source of identity. world-affirming NRMs provide both a sense of identity and techniques that promise success in the world.
Have they mentioned the following;
Some churches have a history stretching over many centuries, most sects by contrast are short-lived organisations.
Niebuhr (1929) - sects are short lived and within that generation, they either die out or, compromise with the world, abandon their extreme ideas and become a denomination.
Stark and Bainbridge (1985) - The sectarian cycle
Evaluate
Wilson (1966; 2003) - argues that some sects have survived over many generations. Instead of becoming denominations, these groups become established sects.
Troeltsch noted that sects tend to draw their members from the poor and oppressed.
Max Weber (1922) suggested that sects tended to arise in groups who are marginal to society. Such groups may feel that they are not receiving their just economic rewards or social status.
Sects offer a solution to this problem by offering their members a theodicy of disprivilege - that is a religious explanation and justification for their suffering and disadvantage.
Misfortune as a test of faith.
Since the 1960's, NRMs such as the moonies have recruited from more affluent groups of often white, middle class, young and educated.
To be able to define the concepts of marginality, relative deprivation and social change.
To use these concepts to explain the growth of different types of new religious movements.