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Second, he was very worried about the fact that under the American system "orthodox" groups, which he argued were always strong among the laity, dominated churches.

In his view this orthodoxy was dangerous because it rejected "scientific education." In making this comment he seems to have meant German higher criticism of the Bible (Troeltsch [1906] 192) ...

Thus, Troeltsch argued that on the one hand the old "system of absolute establishment" which created a monopoly situation through the close union of Church and State was dead.

On the other hand an American or French style of "disestablishment" was seen by Troeltsch as un German.

These empirical observations made us aware of the role played by global visions of individuals intent on creating their own new religions.

Later, in 1987, we began to develop our own theory of global cultures while researching new religions and Charismatic movements in South Africa ...

Packer, Systematic Theology, Regent College, Vancouver. "The authors have spent years examining new religious movements. Thus they do not write about cults because they find them entertaining or because they are attracted to their messages or lifestyles. This will provide an important thinking point in post-colonial studies of religion. God alone is the eternal substance, the independent principle; apart from the creation of the world nothing exists besides him" (Clark 191).

Russell says he embraced pluralism because "the universe is all spots and jumps, without unity, without continuity, without coherence or orderliness" (Russell 1931: 98). F: Contrary to popular opinion neither the research of Weber nor of Troeltsch was motivated by abstract intellectualism. Both recognized that Germany and German Christianity faced grave dangers.… an ambitious book written for the general audience, particularly college students … The author's thesis is that various new religions should be understood in a global context … The first chapter … paints a miserable picture of evangelicals as unscholarly, uninformed and reactionary - a picture that fits some … The authors' overall method … vacillates between attempting a nonjudgmental description … and giving a critical analysis … Their long discussion of shamanism never explores the possibility that some shamans may be demonized … Douglas Groothuis, Christian Research Journal, Vol. This is a particular problem for orthodox Christian writers.For example in rejecting monism many writers identify Christianity with pluralism.Social scientists like Stark and Bainbridge recognize the importance of such experiences, but concentrate on quantifiable sociological aspects of conversion (Stark and Bainbridge 19-89).Likewise, Eileen Barker's truly excellent The Making of a Moonie: Choice or Brainwashing (1984) provides a mass of information about the sociological dynamics of conversion to the Unification Church.a democracy that is as individualistic as it is egalitarian, and on an enlightened relativism" (Troeltsch [1906] 191).First, Troeltsch didn't think it possible to transplant American ideas to Germany.Yet, in this pioneering book Barker makes no mention of individual conversion accounts involving primal experiences.It is our argument that contemporary religious conversion, whether it is to a church, sect, cult or new religion, cannot be understood without taking into account the central role of primal experiences ...Remember if you are an academic you may request an inspection copy. From the back cover of New Religions as Global Cultures "In this strongly recommended and well-balanced study, Irving Hexham and Karla Poewe provide a much needed general survey of the plethora of contemporary new religions. By setting new religions within a broad cross-cultural context they assist the reader in recognizing the underlying similarity of concepts that are developing throughout the world to create distinct global cultures. … The unique and helpful contribution of the Hexham/Poewe volume is their discussion of NRM's cross-culturally from a global perspective. … Hexham and Poewe prove to be intelligent analysts and critics of new religions ... This treasure trove of provocative insights and propostions should in any case be read by all serious students of modern spiritual ferment. : The book is written for a specific task with a particular readership in mind.The book will be a useful tool for anyone beginning an examination of new religions." Joan Townsend, Department of Anthropology, University of Manitoba. Seldom in books on this topic do we learn about new religions in Asia or about Africa's new religions. Tom Robbins, Journal for the Scientific Study of Religion, Vol. It is designed to help students and anyone interested in religion to understand new religions from an interdisciplinary and global perspective ...

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  1. Autochthonous Russian new religious movements emerged in the 1990s. The collapse of the. sent the decline of traditional forms of religion in this new world- wide market. Other. of becoming more worldly, more accommodating to the non-reli-. lorist Arina Tarabukina see, for example, Tarabukina 1998;. Tarabukina.

  2. Alternative Spiritualities and New Religious Movements in Contemporary. Irish Neo-paganism World-view and Identity. Table 13-3 Religious affiliation, random sample. established churches are often rejecting precisely this unique and.

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