Results for ' Religious movements'

980 found
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  1.  72
    New religious movements, technology, and science: The conceptualization of the e‐meter in scientology teachings.Stefano Bigliardi - 2016 - Zygon 51 (3):661-683.
    This article is aimed at contributing to the study of the relationship that new religious movements entertain with technology and science. It focuses on an object that is central in Scientology's teachings and practice: the Electropsychometer or E-meter. In interaction with the general public, such as in a 2014 TV Super Bowl advertisement, Scientology seems to claim a unique relationship with science and technology in the form of a “combination” and a “connection” evoked while displaying this very E-meter. (...)
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  2.  35
    New religious movements and quasi-religion: Cognitive science of religion at the margins.Alastair Lockhart - 2020 - Archive for the Psychology of Religion 42 (1):101-122.
    The article offers a critical analysis of the cognitive science of religion (CSR) as applied to new and quasi-religious movements, and uncovers implicit conceptual and theoretical commitments of the approach. A discussion of CSR’s application to new religious movement (NRM) case studies (charismatic leadership, paradise representations, Aḥmadiyya, and the International Society for Krishna Consciousness) identifies concerns about the theorized relationship between CSR and wider socio-cultural factors, and proposals for CSR’s implication in wider processes are discussed. The main (...)
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  3.  53
    New religious movements and science: Rael's progressive patronizing parasitism.Stefano Bigliardi - 2015 - Zygon 50 (1):64-83.
    The article examines the concoction of religion and “science” contained in the revelation that substantiates a new religion: Raelianism, founded and led by the prophet Claude Vorilhon/Rael after having received a revelation in 1974. After a detailed examination both of Rael's prophetic message and his/the Raelians’ interpretative practices, an ad hoc model is presented to describe such concoction , and it is compared to other models. It is in particular claimed that Rael, while seemingly talking about “science,” is actually constructing (...)
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  4.  10
    Recent religious movements in Lviv region.M. V. Shmihelskyy - 2001 - Ukrainian Religious Studies 18:100-106.
    The history of mankind is a constant process of religious creativity. Here we are talking about religious movements that have arisen and evolve in the time of modern history. They can be divided into several large groups, categorizing their origin - neo-pagan, scholarly, neo-oriental, non-Christian, and neosatanic.
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  5.  17
    New religious movements and the problem of syncretism: A study of Anioma Healing Ministry, Nawgu, Nigeria.Emmanuel Anizoba - 2022 - HTS Theological Studies 78 (4).
    This work studied the Anioma Healing Ministry of the late prophet Eddy Okeke. The aim is to investigate the structure, demography, beliefs and practices of the ministry. The study adopts a qualitative phenomenological research design and historiographical method for data analysis. Personal interviews form a primary source of data collection, whilst the secondary sources include library and Internet resources. The study found that Okeke’s ministry was not organised or administratively structured like some of the well-established churches or ministries. Because the (...)
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  6.  53
    Marginal Religious Movements as Precursors of a Sociocultural Revolution.Mary Ann Groves - 1986 - Thought: Fordham University Quarterly 61 (2):267-276.
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  7. Marginal Religious Movements as Precursors of a Sociocultural Revolution in New Religions.Mary Ann Groves - 1986 - Thought: Fordham University Quarterly 61 (241).
     
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  8. Some New Religious Movements in Sub-Saharan Africa.Abel Kouvouama & Jean Burrell - 1999 - Diogenes 47 (187):62-70.
    For some years now the proliferation of new religious movements in Africa and the search by individuals for new meanings in belief have held the interest of scholars of religion. But their interpretations of the significance of these ‘religious flowerings’ raise a number of questions, in particular questions about the meaning and applicability of the word ‘new’ in religion. Instead of taking it literally, we should understand this religious ‘innovation’ on two planes of transaction with the (...)
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  9.  63
    Individualist Religious Movements: Core and Neo‐shamanism.Joan B. Townsend - 2004 - Anthropology of Consciousness 15 (1):1-9.
    I draw from my papers and oral presentations to address several issues of Core and Neo‐shamanism. These include clarification of definitions and distinctions between traditional shamans, Core shamanism, Neo‐shamanism, and urban shamanism. Finally I propose an evaluation of Core and Neo‐shamanism.
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  10.  13
    Religious movements on websites.M. V. Shmihelskyy - 2001 - Ukrainian Religious Studies 19:85-92.
    The Internet is a worldwide network of interconnected computer networks. Access to it is primarily a matter of access to a large amount of information. Interesting is the database of the latest religious movements available on the Internet, as their own web pages of the latest religious movements, and information about them from web pages from other sources. Particularly interesting information is about the newest religious movements that operate in Ukraine.
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  11. Religious Movements as Discourse.Beyond Charisma - 1979 - Social Research: An International Quarterly 46.
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  12. New Religious Movements.Doug Cowan - 2007 - In John Corrigan (ed.), The Oxford Handbook of Religion and Emotion. Oup Usa.
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  13. New Religious Movements: A Perspective for Understanding Society.Eileen Barker - 1983 - Religious Studies 19 (4):526-528.
     
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  14.  14
    New religious movements and youth.M. V. Shmihelskyy - 2001 - Ukrainian Religious Studies 21:119-125.
    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 (...)
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  15. Session 3: New Religious Movements.Bryan R. Wilson - 1979 - Japanese Journal of Religious Studies 6:193.
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  16.  38
    Religious Movement as a Necessity for Early Middle Age ‘Heretics’ and the Church.Stephen Eperjesy - 2012 - Constellations (University of Alberta Student Journal) 3 (2).
    The nature of the „Christian Middle Ages‟ in Europe and the interaction of „heretical groups‟ operating within France is anything but the simplistic model that we conjure in our minds when we hear the terms „Christian‟ Europe and „heretics‟. A juggernaut of power embodied by the Church, bending to nothing and rooting out the poor, unintelligent „heretics.‟ This paper will venture to enlighten the reader to the exceedingly complex relationship between the Church and the „heretical‟ groups. Furthermore, examining the membership (...)
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  17. Was magic a religious movement?Michael D. Bailey - 2019 - In David J. Collins (ed.), The sacred and the sinister: studies in medieval religion and magic. University Park, Pennsylvania: The Pennsylvania State University Press.
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  18.  17
    The Anthropology of Religious Movements: From Explanation to Interpretation.Johannes Fabian - 1979 - Social Research: An International Quarterly 46.
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  19.  57
    Learning from the New Religious Movements.John A. Saliba - 1986 - Thought: Fordham University Quarterly 61 (2):225-240.
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  20.  17
    Globalisation and New Religious Movements.Elizabeth Arweck - 2007 - In Peter Beyer & Lori Gail Beaman (eds.), Religion, globalization and culture. Boston: Brill. pp. 6--253.
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  21. Rituals in new religious movements in India (Art of Living Ashram (ALA) Sri Sri Ravisankar).Mathew Chandrankunnel - 2006 - Journal of Dharma 31 (3):365-375.
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  22.  22
    Ideologies and new religious movements: The case of Shinreikyō and its doctrines in comparative perspective.Klaus-Peter Koepping - 1977 - Japanese Journal of Religious Studies 4 (2-3):103-149.
  23.  26
    Types of classification of new religious movements.Vitaliy G. Solovyov - 2000 - Ukrainian Religious Studies 14:78-88.
    An overview of current publications on new religious movements causes the researcher to feel uncertain. Whatever article or scientific review we have taken, everywhere we find diametrically opposite judgments about the same phenomenon, which is not even defined. The question arises: is there a general methodological research program for this phenomenon? Is there a comprehensive analysis of this phenomenon, in particular, the construction of a satisfactory classification? Here we can recall the words of the famous researcher M. Mueller (...)
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  24.  15
    Philosophical Explorations of New and Alternative Religious Movements.Morgan Luck (ed.) - 2012 - Ashgate.
    Philosophy of religion is focused chiefly on theism. Yet there are a growing number of new and alternative religious movements that would also benefit from philosophical scrutiny. This book is the first collection of philosophical essays, by a team of international authors, focusing on new and alternative religious movements. The book begins with an examination of the definition of new religious movements, before offering an introduction to, and an analysis of, core beliefs held by (...)
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  25.  26
    Nicu Gavrilutã, Miscãri religioase orientale. O perspectivã socio-antropologicã asupra globalizãrii practicilor yoga/ Oriental Religious Movements. A Socio-Anthropological Perspective on Yoga Practices.Cristian Tiple - 2006 - Journal for the Study of Religions and Ideologies 5 (13):182-184.
    Nicu Gavrilutã, Miscãri religioase orientale. O perspectivã socio-antropologicã asupra globalizãrii practicilor yoga Ed. Provopress, Cluj-Napoca, 2006.
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  26. Sai Baba: The Double Utilization of Written and Oral Traditions in a Modern South Asian Religious Movement.Smriti Srinivas - 1999 - Diogenes 47 (187):88-99.
    The Sai Baba movement, one of the most widespread and popular modern South Asian religious movements, owes its origin to a saint, Sai Baba of Shirdi (d.1918), who was probably born around 1838. Through his successor, Sathya Sai Baba (b. 1926), the movement has become a transnational phenomenon in the late twentieth century and has also expanded the main centers of its charisma, including today Shirdi town in the Indian state of Maharashtra and Puttaparthi town in the neighboring (...)
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  27.  5
    'Cult' rhetoric in the 21st century: deconstructing the study of new religious movements.Aled Thomas & Edward Graham-Hyde (eds.) - 2024 - New York: Bloomsbury Academic.
    This book focuses on how 'cult rhetoric' affects our perceptions of new religious movements (NRMs). 'Cult' Rhetoric in the 21st Century explores contemporary understandings of the term 'cult' by bringing together a range of scholars from multiple disciplines, including sociology, anthropology, psychology, and religious studies. The book provides a renewed discussion of 'new religious movements', whilst also considering recent approaches toward a nuanced study of contemporary religion. Topics explored include online religions, political 'cults', 'apostate' testimony (...)
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  28.  20
    Traversing Local-Global Religious Terrain: African New Religious Movements in Europe.Afe Adogame - 2002 - Zeitschrift für Religionswissenschaft 10 (1):33-50.
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  29.  39
    Liberation and purity: race, new religious movements, and the ethics of postmodernity.Chetan Bhatt - 1997 - Bristol, Pa.: UCL Press.
    First published in 1997. Routledge is an imprint of Taylor & Francis, an informa company.
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  30.  13
    Vers une sociologie du christianisme africain: note de lecture de l'ouvrage de David Barrett, schim and renewall in Africa: an analysis of six thousand contemporary religious movements.Louis Molet - 1970 - Revue D'Histoire Et de Philosophie Religieuses 2:181-185.
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  31. A Neo-Durkheimian analysis of a new religious movement: The case of Soka Gakkai in Italy. [REVIEW]Carlo Barone - 2007 - Theory and Society 36 (2):117-140.
    Soka Gakkai is one of the world’s fastest-growing religious movements and Italy figures among the western nations where this religious group has been most successful. This article aims at explaining this success-story: why has Soka Gakkai, and particularly its Italian affiliation, grown so rapidly in recent years? This research question gives the opportunity to assess the applicability of the economic theory of religion to the growth of new religious movements. Hence, in order to explain the (...)
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  32.  12
    The Development of New Religious Movement in Russia and the Problems It Caused.瑶瑶 周 - 2020 - Advances in Philosophy 9 (3):85-89.
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  33.  13
    Introduction: Sects and new religious movements.Anthony Dyson & Eileen Barker - 1988 - Bulletin of the John Rylands Library 70 (3):3-6.
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  34.  6
    On the Notion of Religious Movement.James Fernandez - 1979 - Social Research: An International Quarterly 46.
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  35.  14
    Retracted: Seemingly harmless new Christian religious movements in South Africa pose serious threats of spiritual abuse.Stephan P. Pretorius - 2007 - HTS Theological Studies 63 (1).
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  36. Can we dialogue with new religious movements?D. Leonard - 1999 - Alpha Omega 2 (1):49-79.
     
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  37.  17
    Holy Places and Religious Language in New Religious Movements.Alastair Lockhart - 2020 - New Blackfriars 101 (1092):163-181.
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  38.  25
    African spirituality in the Johane Masowe Chishanu religious movement in Zimbabwe: A Christian church-sect dichotomy.Phillip Musoni - 2021 - HTS Theological Studies 77 (4):7.
    This study explored the impact of African indigenous spirituality on African indigenous churches (AICs), particularly in the Zimbabwean context, a special focus was on the Johane Masowe Chishanu (JMC) religious movement spirituality. The spirituality of the JMC religious movement is examined by cross-examining its denigration of the centrality of the Bible, the historical Jesus and the temple gathering as the movement appropriates and re-socialises traditional African shrines for religious gatherings. Thus, the following questions are raised in this (...)
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  39.  15
    Tradition and modernity in the new religious movements of Japan.Charles Hambrick - 1974 - Japanese Journal of Religious Studies 1 (2-3):217-252.
  40.  32
    Women's “Experience” in New Religious Movements.Usui Atsuko Vm - 2004 - Japanese Journal of Religious Studies 217:241.
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  41. Being human-symbolic orientation in new religious movements.D. Chidester - 1982 - Journal of Dharma 7 (4):430-451.
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  42. Chetan Bhatt, Liberation and Purity: Race, New Religious Movements and the Ethics of Postmodernity.S. Sandford - forthcoming - Radical Philosophy.
  43. eview of: Peter B. Clarke, A Bibliography of Japanese New Religious Movements: With Annotations and an Introduction to Japanese New Religions at Home and Abroad.Daniel Métraux - 2000 - Japanese Journal of Religious Studies 27 (1-2):149-151.
     
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  44.  10
    Ethical Problems of Religious Expertise and New Religious Movements.S. V. Kachurova - 2000 - Ukrainian Religious Studies 14:89-97.
    In the development of any science, sooner or later, there comes a stage when it needs to extend its abstract theoretical positions on a particular material. Here the method of science achieves such an organic unity with the subject that one can speak of it as a historically completed science. The concept of "expertise" as applying specialized knowledge to a fact, is this achieved science identity. Humanities indistinguishable from natural. Only a slight difference in the term implies different forms relationships. (...)
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  45.  44
    Women's "Experience" in New Religious Movements: The Case of Shinnyoen.Usui Atsuko - 2003 - Japanese Journal of Religious Studies 30 (3-4):217-241.
  46.  31
    Religious Folklife and Folk Theology in the Sanctuary Movement.William Westerman - 2002 - Journal for the Study of Religions and Ideologies 1 (2):96-113.
    This is a study of a religious movement with political overtones, the U.S. the Sanctuary movement, which lasted from 1982 to 1992. The movement was com- prised of about 500 congregations that gave shetler to Central American refugees in defiance of the U.S. gov- ernment. In its theology, Sanctuary had folk religious el- ements because, like liberation theology on which it was based, it involved the reinterpretation of scripture, it was oppositional in intent to official religion, it developed (...)
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  47.  18
    Movement, space and the logic of the gift: Reflections on Milbank and the African religious archive.Sepetla Molapo - 2021 - HTS Theological Studies 77 (2):7.
    This article reflects on how the contemporary relationship between movement and space can be reversed so that movement regains priority over space in the experience of life. Its key argument is that movement has potential to take priority over space but only via the logic of the gift. The logic of the gift has potential to undermine the privilege colonial modernity accords to space over movement because its conception of exchange challenges exchange as a construct of economic logic central to (...)
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  48.  30
    Factors influencing tolerance to new religious movements.Tadeusz Doktór - 2003 - Archive for the Psychology of Religion 25 (1):88-99.
  49. Robert H. Thouless, M. A., Ph.D., Conventionalisation and Assimilation in Religious Movements as Problems in Social Psychology-with special reference to the development of Buddhism and Christianity. [REVIEW]Rhys Davids - 1940 - Hibbert Journal 39:444.
     
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  50.  40
    Process of religious conversion in the Catholic Charismatic movement: A qualitative analysis.Peter Halama & Júlia Halamová - 2005 - Archive for the Psychology of Religion 27 (1):69-91.
    The study deals with a religious conversion of members of the Catholic Charismatic movement. This movement is characterised by the integration of those aspects of spirituality, which draw on traditional religious life as well as on the spirituality of new religious movements. The consensual qualitative research was used for analyses of thirty stories of personal conversions from the members of this movement. The stories were described in a public bulletin, published by the movement. They were analysed (...)
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