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In Japan, the academic study of new religions appeared in the years following the Second World War. [11] [12]In the 1960s, American sociologist John Lofland lived with Unification Church missionary Young Oon Kim and a small group of American church members in California and studied their activities in trying to promote their beliefs and win new members.
In an article that discusses the challenge of teaching students about new religious movements, Douglas E. Cowan explains that, because of "the thousands of NRMs that exist in the world at any one time, only a relative handful are ever discussed in the various print resources […], and the Internet is, by default, the only source of information available.
Lewis' previous work had focused on new religious movements, and he had edited several books on the topic. Containing 19 articles by 22 academics, mostly sociologists or scholars in religious studies, it discusses the intersection between new religious movements and violence, both perpetrated by and against the groups. It is divided into five ...
An article on the categorization of new religious movements in US print media published by The Association for the Sociology of Religion (formerly the American Catholic Sociological Society), criticizes the print media for failing to recognize social-scientific efforts in the area of new religious movements, and its tendency to use popular or ...
Dawson has published a large number of scholarly articles on new religious movements, along with books such as Cults in Context (editor, 1998), Comprehending Cults (1998; 2nd ed. 2006), Cults and New Religious Movements: A Reader (2003, editor) and others (e.g., Religion Online, edited with Douglas Cowan, 2004).
The articles, however, are on the whole scholarly and, as advertised, treat of a wide range of subjects, from the Brahma Kumaris to Sahaja Yoga, from the 'Toronto Blessing' to the nature of fundamentalism, from 'The Protestant eruption into modern Brazilian politics' to 'Deconfessionalisation in the Netherlands' (in the last three decades or so ...
Various sociological classifications of religious movements have been proposed by scholars. In the sociology of religion , the most widely used classification is the church-sect typology . The typology is differently construed by different sociologists, and various distinctive features have been proposed to characterise churches and sects.
A religious movement is a theological, social, political, or philosophical interpretation of religion that is not generally represented and controlled by a specific church, sect, or denomination. A religious movement is characterized by significant growth in people, ideas and culture. Otherwise, it ceases to be a movement.