Invention in “New New” Religions

2016 ◽  
Author(s):  
Carole M. Cusack
Keyword(s):  
Twentieth Century ◽  
Popular Culture ◽  
First Century ◽  
Religious Movements ◽  
Western Society ◽  
New Religious Movements ◽  
Divine Revelation ◽  
New Religions ◽  
Twenty First Century ◽  
The Church

This chapter discusses the concept of invention and applies it to the study of New Religious Movements (NRMs). Invention plays a part in all religions and is linked to other conceptual lenses including syncretism and legitimation. Yet invention is more readily detected in contemporary phenomena (so-called “invented,” “hyper-real,” or “fiction-based” religions), which either eschew, or significantly modify, the appeals to authority, antiquity, and divine revelation that traditionally accompany the establishment of a new faith. The religions referred to in this chapter (including Discordianism, the Church of All Worlds, and Jediism) are distinctively “new new” religions, appearing from the mid-twentieth century, and gaining momentum in the deregulated spiritual market of the twenty-first century West. Overt religious invention has mainstreamed in the Western society, as popular culture, individualism and consumerism combine to facilitate the cultivation of personal spiritualities, and the investment of ephemeral entertainments with ultimate significance and meaning.

scholarly journals Whatever happened to sin? An examination of the word and concept in contemporary popular culture

Holiness ◽  
2020 ◽  
Vol 2 (3) ◽  
pp. 283-312 ◽  
Author(s):  
Hilary Brand
Keyword(s):  
Twentieth Century ◽  
Popular Culture ◽  
Western Culture ◽  
First Century ◽  
Cultural Changes ◽  
News Reports ◽  
Shame Culture ◽  
Secular Society ◽  
Twenty First Century ◽  
The Church

AbstractThe concept of ‘sin’ is rarely expressed in today's popular culture. When the word does appear it is frequently in ironic quotation marks and often used in terms of ‘naughty but nice’, minor misdemeanours, something disapproved of, an outmoded Catholic shame culture, Islamic oppression or fundamentalist extremism. Rarely is it used in the way the Church understands it. By analysing the use of the word in recent news reports and examining its use and absence across the range of twenty-first-century media, this study draws some conclusions about how UK secular society understands the word. It then goes on to explore how some twentieth-century cultural changes have impacted on its understanding, and concludes with some observations on how twenty-first-century Western culture still senses the underlying problem and yearns for a way to express it.

Pentecostals and Charismatics in America

2019 ◽  
pp. 241-260
Author(s):  
Cecil M. Robeck
Keyword(s):  
Twentieth Century ◽  
Holy Spirit ◽  
First Century ◽  
1 Corinthians ◽  
The Past ◽  
Family Tradition ◽  
The Holy Spirit ◽  
Twenty First Century ◽  
Christian Family ◽  
The Church

This chapter traces Pentecostal and related congregations, churches, denominations, and organizations that stem from the beginning of the twentieth century. They identify with activities at Pentecost described in Acts 2 and in the exercise of charisms in 1 Corinthians 12–14. Each of them highlights is the significance of a personal encounter with the Holy Spirit leading to a transformed life. These often interrelated organizations and movements have brought great vitality to the Church worldwide for over one hundred years, and together, they constitute as much as 25 per cent of the world’s Christians. This form of spirituality is unique over the past 500 years, since it may be found in virtually every historic Christian family/tradition, and in most churches of the twenty-first century.

Conflicts Within the Anglican Communion

2014 ◽  
Author(s):  
Jane Shaw
Keyword(s):  
Twentieth Century ◽  
Gay Marriage ◽  
First Century ◽  
Sex And Gender ◽  
Same Sex ◽  
The West ◽  
Same Sex Couples ◽  
Twenty First Century ◽  
And Gender ◽  
The Church

The churches of the Anglican Communion discussed issues of sex and gender throughout the twentieth century and into the twenty-first century. Arguments about gender focused on the ordination of women to the diaconate, priesthood, and episcopate. Debates about sexuality covered polygamy, divorce and remarriage, and homosexuality. In the first decade of the twenty-first century, these debates became intensely focused on homosexuality and were particularly fierce as liberals and conservatives responded to openly gay bishops and the blessing and marriage of same-sex couples. By the second decade of the twenty-first century, the sex and gender debates had become less acrimonious, the Anglican Communion had not split on these issues as some feared, but the ‘disconnect’ between society and the Church, at least in the West, on issues such as the Church of England’s prevarication on female bishops and opposition to gay marriage, had decreased the Church’s credibility for many.

scholarly journals Why are the Raelians and other new religious movements not considered ‘religions’ in Poland? A comparative analysis of the definitions of religion used by the Supreme Administrative Court in the sociological context

2020 ◽  
Vol 82 (4) ◽  
pp. 359-373
Author(s):  
Maciej Krzywosz
Keyword(s):  
Comparative Analysis ◽  
Religious Movements ◽  
New Religious Movements ◽  
Political Transformation ◽  
Sociological Perspective ◽  
Religious Minorities ◽  
New Religions ◽  
Religious Landscape ◽  
The Church

In 1980, in Poland, there were about 30 religious minorities. The socio-political transformation changed the religious landscape dramatically. In 1999, there were already 155. Not all new religions, however, were registered. In the case of The Church of Miracles, The Raelians, and The Order of Initiated Knighthood, registration was refused. The Ministry of the Interior and the Supreme Administrative Court decided that they did not fulfil the requirements of a “religion”. The purpose of this article is to examine, from a sociological perspective, the definitions of religion used by the court, by which the above new religious movements were not recognised as religions. The analysis shows that the court and administration ruled on the basis of substantial definitions of religion, reducing religion to believing in God or the sacred. Furthermore, the article presents the socio-cultural reasons behind the choice of such definitions, and reviews the scholarly debate on the issue.

What are the New Religious Movements Doing in a Secular Society?

2005 ◽  
Author(s):  
Bryan R. Wilson ◽  
Eileen Barker
Keyword(s):  
Twentieth Century ◽  
Science Fiction ◽  
Religious Movements ◽  
New Religious Movements ◽  
Social Changes ◽  
New Jerusalem ◽  
New Religions ◽  
Protestant Christianity ◽  
Late Twentieth ◽  
Secular Society

This chapter discusses one of the major social changes that have taken place in late twentieth-century Britain — secularisation — the process whereby religion loses its social significance. In the second half of the twentieth century there was a major decline in Britain in formal church membership and attendance, although the decline in religious belief is less well established. The chapter also discusses the emergence of new religions in the secular society. They derive from a wide variety of sources: some such as the Jesus Army from the Baptist tradition of Protestant Christianity, others such as the New Jerusalem claim to represent the true Orthodox tradition; many others have a non-Christian character, the International Society for Krishna Consciousness and the Brahma Kumaris have their roots in Hinduism, while Buddhism has given rise to Soka Gakkai and Shinto to Konkokyo; and also Paganism, Wicca, Satanism and traditions deriving from science fiction. The most important point to be made about these new religious movements is that because of their diversity, any generalisation concerning them can almost certainly be shown to be untrue for one or another of their number.

scholarly journals FROM PEPLUMS TO NEW RELIGIONS: STOIC AND EPICUREAN ETHICS IN POPULAR CULTURE

2020 ◽  
pp. 97-105
Author(s):  
OLGA K. MIKHELSON ◽  
Keyword(s):  
Popular Culture ◽  
Significant Role ◽  
Modern Society ◽  
Religious Movements ◽  
New Religious Movements ◽  
American Cinema ◽  
Star Wars ◽  
Feature Films ◽  
New Religions ◽  
Life Philosophy

The article analyzes the legacy of philosophical thought of Stoic and Epicurean Hellenistic schools in contemporary popular culture, in particular, in American cinema and two hyper-real religions: Jedaism and Dudeism. The aim of the research is to update the concepts of ancient thinkers in the context of popular culture. The study demonstrates that the theories of the Stoics and Epicureans still play a significant role in the life of modern society, offering variants of life philosophy, which is clearly embodied in the use of their ideas in a number of popular feature films. Moreover, the article also proves that Jedaism and Dudeism, new religious movements that arose on the basis of the “Star Wars” epic movie by J. Lucas’ and “The Big Lebowski” made by the Coen brothers, are directly related to the philosophy of these Hellenistic schools, since Jedaism is largely based on the teachings of the Stoics, and Dudeism is based on the Epicurean ones.

The Knowing of Knowing

2019 ◽  
Vol 4 (2) ◽  
pp. 129-146 ◽  
Author(s):  
Hugh B. Urban
Keyword(s):  
Twentieth Century ◽  
Full Scale ◽  
Religious Movements ◽  
New Religious Movements ◽  
Aleister Crowley ◽  
Late Nineteenth ◽  
New Religion ◽  
The Church

Abstract This article traces the idea of neo-Gnosticism in a series of occult and new religious movements from the late nineteenth to the mid-twentieth century. Specifically, the article examines the links between two controversial groups that both described themselves as modern forms of Gnosticism: first, the European esoteric group, the Ordo Templi Orientis, and second, the American new religion, the Church of Scientology. Founded by Theodor Reuss in Germany in the 1890s, the O.T.O. described itself as a form of “Gnostic Neo-Christian Templar” religion, with sexual magic as its primary ritual secret. Its most infamous leader, British occultist Aleister Crowley, also developed a full scale “Gnostic Mass” for the group. Many elements of the O.T.O. and Crowley’s work were later picked up by none other than L. Ron Hubbard, the eclectic founder of Scientology, who also called his new church a “Gnostic religion,” since it is the “knowing of knowing” (scientia + logos). To conclude, I will discuss the ways in which these Gnostic and occult elements within Scientology later became a source of embarrassment for the church and were eventually either obscured or denied altogether—in effect, obfuscated by still further layers of secrecy and concealment.

Conclusion

2019 ◽  
pp. 357-366
Author(s):  
Brian Stanley
Keyword(s):  
Twentieth Century ◽  
First Century ◽  
Sub Saharan Africa ◽  
Christian Faith ◽  
Cultural Perspectives ◽  
History Of ◽  
Twenty First Century ◽  
Sub Saharan ◽  
The Church ◽  
Northern And Southern Hemispheres

This concluding chapter argues that the twentieth century was indeed a period of extraordinary and sustained Christian growth in sub-Saharan Africa and parts of Asia. Yet it also witnessed a serious recession from Christian faith in most of Europe, Australasia, and parts of North America; the continuance and even intensification of serious obstacles to the progress of Christianity in the Islamic world and in most of India; and an accelerating and tragic exodus of Christians from those parts of West Asia and the Middle East that had once constituted the heartlands of Christianity. In some of its manifestations that have become increasingly prominent since the 1980s, the fabric of Christian doctrine and spirituality has been so fundamentally redesigned in the interests of the pursuit of individual material prosperity that the question becomes whether Christianity has converted indigenous religionists or whether indigenous religious and cultural perspectives have succeeded in converting Christianity. The Christian history of the twenty-first century may provide an answer. If the gravest challenge faced by Christianity in the twentieth century was the repeated subversion of Christian ethics by a series of tragic compromises between Christianity and ideologies of racial supremacy, the most serious challenge confronting the religion in the twenty-first century looks likely to be the preparedness of some sections of the church in both northern and southern hemispheres to accommodate the faith to ideologies of individual enrichment.

Sign in / Sign up

Export Citation Format

Share Document