Assess sociological explanations

for the growth of new religion

movements.
Before explaining this growth, it is necessary to identify them. According to Wallis (1984), new
religion movements (NRMs) are classified into three categories: world-rejecting, worldaffirming and world accommodating. World-Rejecting NRMs usually have a definite conception
of god, are far from conventional, reject materialism and constact from the outside world, and
have a communal lifestyle. For example, the unification Church, Peoples Temple and Branch
Davians. World-Affirming NRMs lack a church, a collective ritual or developed theology; they
accept the world as it is, offering followers the potential to be successful by unlocking spiritual
powers present in the individual. Examples include Transcendent Meditation. World
Accomodating NRMs are usually offshoots of an existing major church or denomination that are
mostly concerned with religious questions; they seek religious purity in a religion which has
been lost in conventional churches and denominations. Neo-pentalist from Protestant and Roman
Catholic religions, as well as the Subid from the Muslim world are evidence of this movement.
The reasons for the rise of NRMs (common) can be as Weber (1922) states that NRMs are
likely to arise within groups that were marginal in society. They feel dispriveleged in terms of
prestige and economic status, hence the sect is more appropriate since it is a theodicy of
disprivelege. These NRMs promise a sense of honoureither in the afterlife or the new
worldon earth. Wilson (1970) states that defeat in war, natural disasters and economic collapse
leads to some groups feeling marginalized in society, thus NRMs are formed to compensate this.
Other reasons such as ethnicity could lead to marginalization for example the nation of Islam
in the USA which recruits black members to its cause who feel disadvantaged in society. Wallis
(1984) states that, young white middle class Americans and Europeans can be marginalized in
society as evidence by the growth of NRMs which recruit their group. Despite their backgrounds,
their affliations with subcultures such as the hippie or surfer movement as well as racial politics
led to increased marginalization. The sect therefore attracted these groups due to its nature as
having communal lifestyles. Another reason may be due to their relative depravation-

subjectively perceived depravation. They do not lack material wealth, but feel spiritually
deprived in a world they see as too materialistic, impersonal and lonely. Stark and Bainbridge
(1985) states that the relatively deprived breakaway from established churches and join sects.
These churches tend to compromise their beliefs to accommodate the worldly society. When the
more successful members try to reduce the amount of tension between that religion and the
outside world, the less successful resent it and breakaway. Wilson (1970) states that NRMs arise
during periods of rapid social change when traditional norms are disrupted, social relationships
lack consistent and adherent meaning, and the traditional meaning of the universe is undermined.
For example, the early Methodist movement is a response to the chaos and uncertainty of life in
newly settled industrial areas as experienced by the urban working class. They had to evolve new
patterns of religious beliefs to accommodate themselves to the new situation. It also provides a
close knit community, sanctioned norms and values as well as the promise of salvation. Bruce
(1995, 1996) states that sects developed due to increasing modernization and secularization.
Faith in traditional authority figures such as the church declined and this discrimination became
popular as they beame watered down versions of the intolerant beliefs held by the church, cults
provided less commitment and sacrifice which attracted some individuals. Bruce also believes
that NRMs rose as a result of rationalization in which individuals do not identify themselves with
their public roles for a satisfying and fulfilling sense of identity.
Other reasons (Charismatic Leader) can be seen as Troeltsch (1981) suggests that some
organisations such as sects may attract members due to the charismatic leader whose personality
or perceived qualities may persuade followers to adhere to his or her teachings. Jem-Marie
Abgrall (1986) states that recruitment to NRMs begins with Seductionand is followed by
persuasion, fascination, assimilation, conversion and indoctrination. Followers have little or no
rational choice and is entirely dependent on the authority of the cult and guru. Leaders employ
manipulative techniques either to persuade or coerce members of those wishing to follow the
cult. Weber (1992) states that cults are based around a charismatic leader that follows the
routinasation of charisma. Leaders claim to have been influenced by God or would have a
personal relationship with him. Since charismatic authority lies on this legitimization, and in
order to maintain this, regimes would have a personality cult surrounding them.

There have been criticisms of charismatic Leader/Brainwashing theory as seen as Zablocki

(1997) states that brainwashing is merely a retention process and not a method of recruiting.
Barher 1984) rejects the Brainwashing theory because it does not explain how meetings of
NRMs were attended by individuals voluntarily, nor does it explain how some actively reject the
teachings of the religion and become disaffiliated themselves.
Personal relationships can be seen when Lofland (1966) states that mood of the efforts of the
Unification Church to convert members were effective and it was in fact personal relationships
with other members that led some individuals to join.
Postmodernism (Choice) is highlighted as Bauman (1992) argues that modernity was
characterized as a search for universal truths. However, post modernity demonstrates this truth
and individuals no longer believe that they are governed by meta-narratives or external forms of
authority. In the absence of authority, individuals seek expertise in a particular field, for example
New Age Leaders in a spiritual context. Furthermore, they may consider following a trend that
supports their choices. Lyon (2000) states that the spread of computer and internet technology
allows religions to reach a wider audience over a larger geographical area. Furthermore,
globalization with its emphasis on increased mobility means that individuals no longer rely on
their local communities for support. Consumer culture also means that individuals are able to
shape their identities through what they consume- in this case a religion can shape ones identity
through the manifestation of their choices.