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Journal articles on the topic 'New Religious Movements'

Author: Grafiati

Published: 4 June 2021

Last updated: 20 February 2023

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1

Pietsch, Andreas, and Sita Steckel. "New Religious Movements before Modernity?" Nova Religio 21, no. 4 (May 1, 2018): 13–37. http://dx.doi.org/10.1525/nr.2018.21.4.13.

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Can the study of new religious movements be extended historically towards a longue durée history of religious innovation? Several sociological theories suggest that fundamental differences between premodern and modern religious configurations preclude this, pointing to a lack of religious diversity and freedom of religion in premodern centuries. Written from a historical perspective, this article questions this view and suggests historical religious movements within Christianity as possible material for a long-term perspective. Using the Franciscans and the Family of Love as examples, it points out possible themes for productive interdisciplinary research. One suggestion is to study the criticisms surrounding premodern new religious movements, which might be used to analyze the historical differentiation of religion. Another avenue is the study of premodern terminologies and concepts for religious communities, which could provide a historical horizon for the ongoing debate about the typology of new religions.

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2

Zeller, Benjamin E. "New Religious Movements and Food." Nova Religio 23, no. 1 (August 1, 2019): 5–13. http://dx.doi.org/10.1525/nr.2019.23.1.5.

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This special issue of Nova Religio brings together four articles that examine particular intersections of new religious movements and food. Dan McKanan examines spiritual food practices within the loose network of spiritual movements associated with Anthroposophy, the turn of the century “spiritual science” developed by Rudolf Steiner (1861–1925) that continues to have resonance today. Susannah Crockford contributes an article on fasting traditions in the contemporary New Age movement, based on her ethnographic fieldwork in Sedona, Arizona. Dusty Hoesly writes on the countercultural California group the Brotherhood of the Sun, which operated a series of highly successful food businesses in the 1970s and 1980s, and which he situates within a tradition of mindful food production and consumption. Constance Elsberg’s study of food practices and food entrepreneurship in Yogi Bhajan’s (1929–2004) Healthy, Happy, Holy Organization (3HO) movement uses the lens of food to examine the group’s growth, institutionalization, and subsequent struggles. This introduction contextualizes these four movements, and other new religious movements, in terms of their engagement with food, using the lenses of social, cultural, economic, and structural factors.

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3

Zeller, Benjamin E. "New Religious Movements and Science." Nova Religio 14, no. 4 (May 1, 2011): 4–10. http://dx.doi.org/10.1525/nr.2011.14.4.4.

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The notion or idea of science, quite aside from actual scientific enterprises, has achieved tremendous cultural power and prestige in modern society. The four studies in this special issue of Nova Religio on science and new religious movements indicate not only this newfound power, but also the contentious nature of its definition as well as its limits. The four articles reveal how founders, leaders and practitioners of new religious movements seek the authoritative mantle of science, and with it a perceived legitimacy, as well as challenge normative (Western) approaches to science assumed in much of modern society. In fact, these new religions generally seek to supplant normative Western science with the alternative religious-scientific systems they champion.

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4

Introvigne, Massimo. "New Religious Movements and the Visual Arts." Nova Religio 19, no. 4 (May 1, 2016): 3–13. http://dx.doi.org/10.1525/nr.2016.19.4.3.

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Contrary to popular conceptions, modern artists are often religious. Some of them are part of mainstream religions including Catholicism, Protestantism, Judaism, and Islam. Others try to establish new religions and forms of spirituality based on art itself. A significant number of artists, while alienated from traditional religions, were either part of, or deeply influenced by, new religious movements and esoteric groups. Scholars have particularly focused on the influence of the Theosophical Society on the visual arts, but other movements have also been significant.

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5

Davis, Rex. "Bibliography: New Religious Movements." Modern Churchman 27, no. 4 (January 1985): 41–46. http://dx.doi.org/10.3828/mc.27.4.41.

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6

Hackett, Rosalind, Karen E. Fields, and Jean Comaroff. "African New Religious Movements." African Studies Review 29, no. 3 (September 1986): 141. http://dx.doi.org/10.2307/524088.

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7

Saliba, John A. "Understanding New Religious Movements." Nova Religio 8, no. 3 (March 1, 2005): 122–23. http://dx.doi.org/10.1525/nr.2005.8.3.122.

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8

Mitchell, Lois P., and John A. Saliba. "Understanding New Religious Movements." Sociology of Religion 58, no. 2 (1997): 199. http://dx.doi.org/10.2307/3711881.

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9

Jones, Douglas FitzHenry. "Reading “New” Religious Movements Historically." Nova Religio 16, no. 2 (November 1, 2012): 29–46. http://dx.doi.org/10.1525/nr.2012.16.2.29.

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This article surveys the relationship of the Heaven's Gate movement to the cultural context of science fiction while also engaging broader issues in the retrospective account of violence in new religious movements. Against theories that see violence as the consequence of social isolation and the escalating confusion of representation and reality, I argue that members of Heaven's Gate were not only “tapped in” to the reality outside the group but were markedly self-conscious about their engagement with that reality through the medium of science fiction. Using Heaven's Gate as an example, I propose that we read the concepts espoused by new religious movements in the past not in light of their fate but rather as imbedded in the historical realities in which they originally functioned in a meaningful and deliberate fashion.

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10

Willsky-Ciollo, Lydia. "New Religious Movements in the Long Nineteenth Century." Nova Religio 23, no. 2 (November 1, 2019): 5–17. http://dx.doi.org/10.1525/nr.2019.23.2.5.

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This introduction provides a brief overview of the period known as the “long nineteenth century,” which played host to and helped to shape numerous new religious movements. Highlighting the impact and occasional convergence of various political, social, and religious movements and events in both the United States and globally, this essay seeks to show that the examination of new religious movements in the nineteenth century offers a means of applying scholarship in new religious movements to religions that may be defined as “old,” while simultaneously opening new ways of understanding new religions more broadly. In the process, this overview provides background for the articles included in this special issue of Nova Religio, which explore subjects including religious utopianism; gender, politics, and Pentecostalism; Mormonism and foreign missions; and the relationships of new religious movements to visual art.

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11

Feltmate, David. "Rethinking New Religious Movements beyond a Social Problems Paradigm." Nova Religio 20, no. 2 (November 1, 2016): 82–96. http://dx.doi.org/10.1525/nr.2016.20.2.82.

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This article argues that the field of new religions studies is driven in large part by a paradigm based in the assumption that new religious movements are comparable because they are social problems. It outlines a social problems paradigm drawing upon the work of Joel Best, illustrates how the paradigm is taught in textbooks on new religious movements, shows its value through the recent work of Stuart A. Wright and Susan J. Palmer, and offers a criticism of the paradigm through Benjamin E. Zeller’s study of Heaven’s Gate. The question of what makes each movement and its study significant is raised and challenged. The article concludes with reasons for moving new religions scholarship beyond the social problems paradigm in favor of a paradigm of social possibilities.

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12

Shmihelskyy, M. V. "New religious movements and youth." Ukrainian Religious Studies, no. 21 (December 18, 2001): 119–25. http://dx.doi.org/10.32420/2002.21.1236.

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The number of young people who grew up in the new, democratic conditions of an independent Ukrainian state, where the democratic foundations of freedom of conscience and religion are laid down, is constantly increasing. Youth is the founders and foundation of many religious movements in Ukraine. Thus, the Christian charismatic movement in Ukraine does not go without youth. It arose on the basis of the autonomous Pentecostal and youth wing of the Baptist communities. And now this current of Protestantism fills its ranks at the expense of young adherents.

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13

Fogarty, R. S. "Religious Inventions in America: New Religious Movements." OAH Magazine of History 22, no. 1 (January 1, 2008): 19–23. http://dx.doi.org/10.1093/maghis/22.1.19.

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14

Doherty, Bernard. "Roman Catholic New Religious Movements." Alternative Spirituality and Religion Review 7, no. 2 (2016): 241–43. http://dx.doi.org/10.5840/asrr20167236.

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15

Veldheer, Kris. "Encyclopedia of New Religious Movements." Theological Librarianship 1, no. 1 (June 2, 2008): 60–61. http://dx.doi.org/10.31046/tl.v1i1.30.

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16

Peel, J. D. Y., and Rosalind I. J. Hackett. "New Religious Movements in Nigeria." Journal of Religion in Africa 19, no. 2 (June 1989): 188. http://dx.doi.org/10.2307/1580850.

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17

McKinney, Carol V., Rosalind I. J. Hackett, and Irving Hexham. "New Religious Movements in Nigeria." Canadian Journal of African Studies / Revue Canadienne des Études Africaines 25, no. 1 (1991): 136. http://dx.doi.org/10.2307/485569.

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18

Lowe, Scott. "China and New Religious Movements." Nova Religio 4, no. 2 (April 1, 2001): 213–24. http://dx.doi.org/10.1525/nr.2001.4.2.213.

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19

Selka, Stephen. "New Religious Movements in Brazil." Nova Religio 15, no. 4 (May 1, 2012): 3–12. http://dx.doi.org/10.1525/nr.2012.15.4.3.

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This article provides an overview of the Brazilian religious landscape and an introduction to this special issue on new religious movements in Brazil. I stress how the Brazilian religious landscape, although often imagined as a place of religious syncretism and cultural mixture, is crosscut by an array of boundaries, tensions and antagonisms, including ones grounded in race and class. The article outlines the major topics and problems taken up by the contributors to this issue, including appropriation across lines of race, ethnicity and class; the growing influence of evangelical Christianity in Latin America and beyond; esoteric religious practice in the late modern era; and questions of purity and authenticity, syncretism and anti-syncretism. Through their engagement with these themes, the articles in this issue contribute to a number of important discussions that relate not only to the study of religion in Brazil but to the study of new religious movements in general.

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20

Trompf, Garry W. "New Religious Movements in Oceania." Nova Religio 18, no. 4 (2014): 5–15. http://dx.doi.org/10.1525/nr.2015.18.4.5.

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21

Jantzen, Grace. "Mysticism and new religious movements." Religion Today 5, no. 3 (January 1988): 10–12. http://dx.doi.org/10.1080/13537908808580630.

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22

Beit‐Hallahmi, Benjamin. "New religious movements in Israel." Religion Today 7, no. 3 (June 1992): 12–14. http://dx.doi.org/10.1080/13537909208580675.

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23

Gallagher, Eugene V. "“Cults” and “New Religious Movements”." History of Religions 47, no. 2/3 (November 2007): 205–20. http://dx.doi.org/10.1086/524210.

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24

Slee, Colin. "Book Review: New Religious Movements." Theology 93, no. 755 (September 1990): 411–12. http://dx.doi.org/10.1177/0040571x9009300523.

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25

Percy, Martyn. "Book Review: New Religious Movements." Theology 102, no. 809 (September 1999): 381–82. http://dx.doi.org/10.1177/0040571x9910200526.

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26

Deikman, Arthur J. "Cults and New Religious Movements." Journal of Nervous and Mental Disease 179, no. 2 (February 1991): 115. http://dx.doi.org/10.1097/00005053-199102000-00024.

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27

Card, Jeb J. "Archaeology and New Religious Movements." Nova Religio 22, no. 4 (May 1, 2019): 5–12. http://dx.doi.org/10.1525/nr.2019.22.4.5.

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The practice of archaeology—the study of material evidence of past human activities—is not in alignment with the human drive to understand relics of the material past as touchstones of mythic origins and evidence of the sacred. New and alternative religious movements, political movements, and popular culture use archaeological artifacts and monuments as slates on which to inscribe stories of supernatural ancestors, advanced civilizations and races, and lost ancient wisdom that justify critiquing or displacing existing religious and cultural structures and knowledge. The rhetorical power of these metaphorical (and sometimes literal) texts derives from the symbolic capital of the practice and profession of archaeology even as the content and form of these texts is in conflict with archaeology. The articles in this special issue of Nova Religio examine how archaeology is used to create new sacred meanings and narratives, and how archaeologists need to engage with persons attributing these alternative meanings to archaeological artifacts.

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28

Heelas, Paul. "New religious movements in perspective." Religion 15, no. 1 (January 1985): 81–97. http://dx.doi.org/10.1016/0048-721x(85)90061-2.

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29

Tudur, Geraint. "Book Review: New Religious Movements: Christian Responses to the New Age Movement: A Critical Assessment, New Religious Movements: Challenge and Response." Expository Times 111, no. 4 (January 2000): 140–41. http://dx.doi.org/10.1177/001452460011100432.

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30

Martinovich, Vladimir A. "Identification of new religious movements in the practice of editorial offices and journalists of print media." VESTNIK INSTITUTA SOTZIOLOGII 13, no. 1 (2022): 67–85. http://dx.doi.org/10.19181/vis.2022.13.1.774.

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Social institutions react selectively to the religious diversity of the modern world. As a result, an imbalance is formed between new religious movements actually operating in the public space and the level of their identification by social actors. The new religious movements that come into the focus of attention in different countries are, by most of their characteristics, unrepresentative of the general set of non-traditional religious communities in these countries. Nevertheless, for social actors they become a reference model in the formation of ideas about the phenomenon of new religious movements in general. The higher the level of imbalance, the less social perceptions of new religions correspond to their actual characteristics in a particular region. A comprehensive study of the identification of new religions allows to explain the origin of the ideas and illusions spread in society about new religious movements, to clarify the logic of the actions of social actors in the confessional sphere, and to a certain extent to predict their results. Abnormally large imbalances for individual institutions of society require additional analysis. For the print media of the Republic of Belarus, the gap between the groups identified and operating in the country is more than 700 organisations for the period 1988-2021. The article is devoted to the analysis of the factors that influence the editorial offices and journalists of the print media in the process of preparing materials on new religious movements in general, and their identification in particular. The main highlighted factors are: state regulation, political order and censorship, requests to the editorial office from the population, a bright informational occasion, a journalist’s contact with a new religious movement, a conflict between a religious group and the media editors, a journalist’s personality and experience, a journalist’s specialisation on the topic of new religious movements, a journalist's contact with professional sectologists. The article analyses the level of influence of each factor on the identification of new religious movements in the press, and reveals methodological problems of the analysis of this topic. It is demonstrated that, due to the specifics of the phenomenon of non-traditional religiosity and the organisation of the work of editorial offices and journalists, the print media can only selectively identify new religions.

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31

Panchenko, Alexander. "New Religious Movements and the Study of Folklore: The Russian Case." Folklore: Electronic Journal of Folklore 28 (2004): 111–28. http://dx.doi.org/10.7592/fejf2004.28.movement.

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32

Zeller, Benjamin. "New Religious Movements: A Bibliographic Introduction." Theological Librarianship 13, no. 1 (April 17, 2020): 38–49. http://dx.doi.org/10.31046/tl.v13i1.564.

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This article provides a map to the bibliographic landscape for the academic study of new religious movements (NRMs). The article first considers the development of the scholarly subfield, including debates over the nature of the concept of ‘new religious movement’ and recent scholarship on the nature of this key term, as well as the most salient research areas and concepts. Next, the article introduces the most important bibliographic materials in the subfield: journals focusing on the study of NRMs, textbooks and reference volumes, book series and monographic literature, online resources, and primary sources.

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33

Geertz, Armin W., and Mikael Rothstein. "Religious Minorities and New Religious Movements in Denmark." Nova Religio 4, no. 2 (April 1, 2001): 298–309. http://dx.doi.org/10.1525/nr.2001.4.2.298.

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34

Seunggil Park. "New Religious Movements in the Globalized Religious Market." Journal of the Korean Academy of New Religions 25, no. 25 (October 2011): 1–23. http://dx.doi.org/10.22245/jkanr.2011.25.25.1.

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35

Pereira, Shane. "A New Religious Movement in Singapore: Syncretism and Variation in the Sathya Sai Baba Movement." Asian Journal of Social Science 36, no. 2 (2008): 250–70. http://dx.doi.org/10.1163/156853108x298699.

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AbstractThis ethnographic study of the Sathya Sai Baba Movement in Singapore situates itself within the sociological study of New Religious Movements (NRMs). Studies on the expansion of “cults” and NRMs are well documented, but little has been done to explore how such movements proceed after the initial foothold has been established in the host country. Patterns of interaction with the highly plural socio-ethnic and religious elements that exist in multicultural nations, as in Singapore, and the attendant social implications have not been sufficiently addressed. The Sai Baba movement preaches and practises ethno-religious ecumenism and allow adherents to maintain the religious affiliations and practices of their parent or current religion. This paper explores the nature of the Sathya Sai Baba Movement's religious framework and its apparent success in pluralistic Singapore by studying the impact of syncretism and ritual variations on the identity of the movement.

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36

Diani, Mario. "Themes of modernity in new religious movements and new social movements." Social Science Information 32, no. 1 (March 1993): 111–31. http://dx.doi.org/10.1177/053901893032001006.

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37

Melton, J. Gordon. "An Initial Response to the Call for Reframing the History of New Religious Movements." Nova Religio 21, no. 4 (May 1, 2018): 88–95. http://dx.doi.org/10.1525/nr.2018.21.4.88.

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In response to Nova Religio articles by Andreas Pietsch and Sita Steckel, Michael Driedger, and Johannes C. Wolfart calling for a reframing of new religious movements by new religions scholars, agreement is offered that new religions studies will be well served by incorporating insights from scholars of new religious movements and sectarian movements of the late medieval and Reformation eras, as well as by recasting assumptions that associate apocalyptic movements with violence. It is also suggested that a more sophisticated assessment of pluralism in previous centuries and more attention to methodological issues will provide a firmer foundation for current claims of a growing religious diversity in the contemporary world.

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38

Palazzola, Benedette. "Sources: Encyclopedia of New Religious Movements." Reference & User Services Quarterly 46, no. 1 (September 1, 2006): 68–69. http://dx.doi.org/10.5860/rusq.46n1.68.3.

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39

Hexham, Irving, Bryan Wilson, and Jamie Cresswell. "New Religious Movements: Challenge and Response." Canadian Journal of Sociology / Cahiers canadiens de sociologie 26, no. 1 (2001): 133. http://dx.doi.org/10.2307/3341520.

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40

Richardson, James T., and Barend van Driel. "Journalists' Attitudes toward New Religious Movements." Review of Religious Research 39, no. 2 (December 1997): 116. http://dx.doi.org/10.2307/3512177.

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41

Richardson, James T., David G. Bromley, and Phillip E. Hammond. "The Future of New Religious Movements." Contemporary Sociology 18, no. 3 (May 1989): 421. http://dx.doi.org/10.2307/2073880.

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42

Wilson, B. R., and Eileen Barker. "New Religious Movements: A Practical Introduction." British Journal of Sociology 43, no. 3 (September 1992): 503. http://dx.doi.org/10.2307/591560.

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43

Dyson, Anthony, and Eileen Barker. "Introduction: Sects and new religious movements." Bulletin of the John Rylands Library 70, no. 3 (September 1988): 3–6. http://dx.doi.org/10.7227/bjrl.70.3.1.

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44

Kim, David W. "Daesoonjinrihoe in Korean New Religious Movements." Journal of Daesoon Academy of Sciences 24, no. 1 (December 31, 2014): 145–208. http://dx.doi.org/10.25050/jdaos.2014.24.1.145.

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45

Bales, S. "New Religious Movements: The Current Landscape." Choice Reviews Online 51, no. 01 (August 20, 2013): 19–28. http://dx.doi.org/10.5860/choice.51.01.19.

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46

Richardson, James T., and Eileen Barker. "New Religious Movements: A Practical Introduction." Review of Religious Research 33, no. 1 (September 1991): 89. http://dx.doi.org/10.2307/3511265.

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47

O'Leary, Stephen. "Law Enforcement and New Religious Movements." Nova Religio 3, no. 1 (October 1, 1999): 54–59. http://dx.doi.org/10.1525/nr.1999.3.1.54.

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48

Daschke, Dereck, and W. Michael Ashcraft. "New Religious Movements: A Documentary Reader." Nova Religio 9, no. 3 (February 1, 2006): 113–15. http://dx.doi.org/10.1525/nr.2006.9.3.113.

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49

Flint, Donna. "CESNUR Seminar on new religious movements." Religion Today 6, no. 1 (January 1990): 15. http://dx.doi.org/10.1080/13537909008580638.

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50

Saliba, John A. "Learning from the New Religious Movements." Thought 61, no. 2 (1986): 225–40. http://dx.doi.org/10.5840/thought19866124.

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