Professional Documents
Culture Documents
Church Sect
•Large organisations •Small, exclusive groups
•Led by a bureaucratic hierarchy •Hostile towards wider society
of the truth •Expect a high level of
•Claim monopoly of the truth commitment
•Universalistic •Draw members from the poor
•Place few demands on members and oppressed
•Ideologically conservative •Led by a charismatic leader
•Believe they have monopoly of
the truth
Troeltsch
Denomination Cult
•Lie between churches and sects •Highly individualistic
•Don’t appeal to all of society •Small grouping around shared
•Membership is less exclusive themes and interests
•Impose some minor restrictions •No sharply defined, exclusive
on members beliefs
•Broadly accept society’s values •Led by ‘practitioners’/’therapists’
•Tolerant of other religious who claim special knowledge
organisations •Tolerant of other organisations
•Don’t claim monopoly of the •Don’t demand strong
truth commitment
•Members are like customers
•World-affirming
Neibuhr
Similarities and Differences
How they see themselves: Churches and
Sects see their interpretation of the faith
as the only correct one. Denominations
and Cults accept there may be many valid
interpretations.
How they are seen by wider society:
Churches and denominations are seen as
respectable. Sects and Cults are seen as
deviant.
Wallis
The above descriptions don’t fit today’s
reality. Bruce argues Troeltsch’s idea of
a church can only apply to the Catholic
Church before the Protestant Reformation
(in the respect of claiming monopoly).
Since then, sects and cults have
flourished and religious diversity is a
norm. In Troeltsch’s sense, no monopoly
means churches are no longer churches.
Criticisms
Wallis categorises these NRMs into 3
groups based on their relationship with
the outside world...
World-Rejecting
World-Accommodating
World-Affirming
Evaluation
Stark and Bainbridge reject typologies all
together. We should distinguish between
organisations based on the degree of
tension and conflict between it and wider
society.
Sects result from schisms (splits in
existing organisations). They break away
from churches, usually due to differences
in beliefs.
Cults are new religions or ones new to
that particular society
Sects & Cults
Audience Cults these are the least organised
with no formal membership or commitment. There is
little interaction through members and participation
could be through media. (e.g. Astrology)
Client Cults the relationship between a client
and a consultant. Emphasis has shifted to ‘therapies’
promising personal fulfilment and self-discovery.
Some followers become enthusiastic so class it as
cultic. (e.g. Homeopathy and spiritualism)
Cultic Movements these are the most
organised and demand commitment. The aim is to
meet all of its members religious needs and the are
rarely allowed to belong to other religious groups at
the same time. (e.g. The Moonies)
Subdividing Cults
Stark and Bainbridge make some useful
distinctions between organisations, but
the idea of using their degree of conflict
with wider society is similar to Troeltsch’s
distinction between churches and sects.
Also, some of their examples don’t fit
neatly into any one of their categories.
Evaluation
Explanations
There are 3 main explanations for the
growth:
Marginality
Relative Deprivation
Social Change
Troeltsch noted sects tend to draw members from the poor
and oppressed and Weber supports this by pointing out
that sects arise in marginalised groups. Weber believes
sects offer a solution to their problem by offering their
members a “theodicy of disprivilege” (give deprivation a
meaning in order to cope with it). This may involve
explaining their misfortune as a test of their faith.
Historically, sects and millenarian movements have recruited
from the marginalised poor, but since the 1960s, the sect-
like world-rejecting NRMs have recruited from affluent
groups.
However, Wallis says even the affluent middle class
members have become marginal to society (by being
hippies, using drugs for example)
Marginality
Middle class people feel spiritually deprived too; they could see
today’s materialistic, consumerist world as impersonal. Wallis
argues they may turn to sects for a sense of community.
Stark and Bainbridge argue it is the relatively deprived who break
away from churches to form sects to safeguard the original
message. They do this because the middle class members of the
church seek to compromise its beliefs to fit into society. They also
argue that world-rejecting sects offer the deprived the
compensators they need for the rewards they are denied in this
world.
By contrast, the privileged need no compensators or world-rejecting
religion; they are attracted to world accepting churches that
express their status and bring them further success.
Relative Deprivation
Wilson argues the rapid social change disrupted
and undermined established norms and values,
producing anomie. In response to the uncertainty
and insecurity this creates, those who are most
affected by the disruption may turn to sects
which offer a sense of a community and clear
norms and values.
Bruce sees the growth of sects and cults as a
response to the social changes involved in
modernisation and secularisation. In today’s
secular society, people are more attracted to
cults as they are less demanding.
Social Change
The Growth of World-Rejecting
and World-Affirming NRMS
World-Rejecting: Wallis believes changes
during the 60s gave freedom from adult
responsibilities and let a counter-culture
develop. Also, the growth of radical,
political movements offered alternative
ideas about the future.
World-Affirming: Bruce believes this
growth is a response to modernity. Work
no longer provides meaning or a source if
identity and we don’t always have the
opportunities to achieve. World-Affirming
NRMS provide identity and the technology
for success.
Sects are often short-lived. Niebuhr
argues sects are world-rejecting and exist
due to a schism. They are short lived as
they either...
Die out
Compromise with the world
Abandon their ideas and become a
denomination
Reasons
1. Schism: There is tension between deprived members of
a church and privileged ones. The deprived form away
and form a sect.
2. Initial Fervour: A charismatic leadership and tension
between the sects beliefs and wider society.
3. Denominotionalism: The ‘Protestant Ethic’ effect occurs
and the coolness of the second generation disappears.
4. Establishment: The sect becomes more world accepting
and tension reduces.
5. Further Schism: The less privileged members break
away to create a new sect true to the original message.
Established Sects
However, globalisation could make it harder for
Adventist sect members to keep to themselves.