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An in-depth history of selected New Religions that highlights the roles of women in their founding and continual practice Women in New Religions offers an engaging look at women’s evolving place in the birth and development of new religious movements. It focuses on four disparate new religions—Mormonism, Seventh-day Adventism, The Family International, and Wicca—to illuminate their implications for gender socialization, religious leadership and participation, sexuality, and family ideals. Religious worldviews and gender roles interact with one another in complicated ways. This is especially true within new religions, which frequently set roles for women in ways that help the movements to define their boundaries in relation to the wider society. As new religious movements emerge, they often position themselves in opposition to dominant society and concomitantly assert alternative roles for women. But these religions are not monolithic: rather than defining gender in rigid and repressive terms, new religions sometimes offer possibilities to women that are not otherwise available. Vance traces expectations for women as the religions emerge, and transformation of possibilities and responsibilities for women as they mature. Weaving theory with examination of each movement’s origins, history, and beliefs and practices, this text contextualizes and situates ideals for women in new religions. The book offers an accessible analysis of the complex factors that influence gender ideology and its evolution in new religious movements, including the movements’ origins, charismatic leadership and routinization, theology and doctrine, and socio-historical contexts. It shows how religions shape definitions of women’s place in a way that is informed by response to social context, group boundaries, and identity.
Written by established scholars as well as younger experts in their field, this updated and revised second edition of Controversial New Religions offers a scholarly, dispassionate look at the new religious groups that have generated the most attention in the media and general public.
Philosopher Jacob Needleman's groundbreaking study of America's alternative spiritual movements is back in print with a new introduction by the author. Originally published in 1970, The New Religions was the first full-scale study of alternative spirituality in America. It remains unparalleled for the intellectual depth and seriousness with which it regards Eastern, New Age, and alternative faiths on the American landscape. Needleman’s writing and reportage are unfailingly thoughtful and incisive as he illuminates topics that other scholars failed to consider or could not fully grasp.
This volume addresses the key features of new religions, such as Scientology, the Moonies and Jihadist movements, from a systematic, comparative perspective.
When James R. Lewis, one of the editors of the current collection, first moved to Norway in late 2009, he was unprepared to discover that so many researchers in Nordic countries were producing innovative scholarship on new religions and on the new age subculture. In fact, over the past dozen years or so, an increasingly disproportionate percentage of new religions scholars have arisen in Nordic countries and teach at universities in Denmark, Finland, Norway, Sweden and the Baltic countries. Nordic New Religions, co-edited with Inga B. Tøllefsen, surveys this rich field of study in this area of the world, focusing on the scholarship being produced by scholars in this region of northern Europe.
In this full-length account of cults and anti-cult scares in American history, Jenkins gives accurate historical perspective and shows how many of today's mainstream religions were originally regarded as cults.
Similarities between esoteric and mystical currents in different religious traditions have long interested scholars. This book takes a new look at the relationship between such currents. It advances a discussion that started with the search for religious essences, archetypes, and universals, from William James to Eranos. The universal categories that resulted from that search were later criticized as essentialist constructions, and questioned by deconstructionists. An alternative explanation was advanced by diffusionists: that there were transfers between different traditions. This book presents empirical case studies of such constructions, and of transfers between Judaism, Christianity, and Islam in the premodern period, and Judaism, Christianity, and Western esotericism in the modern period. It shows that there were indeed transfers that can be clearly documented, and that there were also indeed constructions, often very imaginative. It also shows that there were many cases that were neither transfers nor constructions, but a mixture of the two.