types of religious organisations

The secularisation cycle (Stark and Bainbridge, 1986)

• Stark and Bainbridge argue that secularisation isn’t a one-way decline but a cycle:

  • Established religions lose plausibility, new movements innovate, some revive and routinise, and then decline again as contexts change

• This cycle explains why churches, denominations, sects, and cults keep reappearing in society, even when traditional religion seems to be in decline

  1. Secularisation – dominant religions lose credibility as society changes and rival ideologies or worldviews become more influential

  2. Innovation – new religious movements (NRMs) such as sects and cults appear, offering fresh answers to people’s spiritual needs and filling the gap left by declining religions

  3. Religious revival – some of these new groups grow, becoming mainstream organisations that dominate society and provide a sense of community

  4. Religious decline – previously dominant religious organisations lose their relevance as their beliefs are challenged and criticised. Followers feel alienated and drift away, while rival ideologies offer alternative explanations that seem more relevant to everyday life

churches vs denominations - churches

• Large religious organisations, often closely aligned with the state, claiming a monopoly of truth and aiming to include all of society (Troeltsch, 1912).

• Large, bureaucratic, hierarchical, and professional clergy.

• Claim universality; often attracts the whole of society (e.g., the Catholic Church).

• Long-lasting; often centuries old.

• Inclusive – no strict demands on members.

• Conservative and supportive of dominant values, often tied to state power.

• Roman Catholic Church, the Church of England (Anglican Church).

churches vs denominations - denominations

• Established, mainstream religious groups that are smaller than churches but larger than sects; they do not claim universality or monopoly of truth (Niebuhr, 1929).

• Less hierarchical than churches, still with professional clergy.

• Open and inclusive but without claiming universality.

• Long-lasting, but not as dominant as churches.

• Moderate – some restrictions, but less demanding than sects.

• Accept the norms and values of wider society.

• Methodists, Baptists, and the Pentecostal Church.

sects vs cults - sects

• Small, exclusive religious groups that often emerge in opposition to mainstream churches, usually led by a charismatic leader, and claim a monopoly of truth (Niebuhr, 1929).

• Small and close-knit, often with charismatic leadership

• Exclusive, requiring conversion or recruitment

• Often short-lived, but they may develop into a denomination if they survive

• High: strict rules and strong dedication are expected

• Otherworldly benefits (e.g., salvation, heaven) for those suffering from deprivation

• Reject mainstream society and its values.

• Jehovah’s Witnesses, Moonies, Branch Davidians, and Daesh (ISIS)

sects vs cults - cults

• Loosely organised, individualistic religious movements without a strong commitment from members, often focused on self-improvement or spirituality (Stark & Bainbridge, 1986)

• Loose and informal, with little hierarchy.

• Varies: often short-lived, but some grow into larger movements.

• Low: little demand or obligation placed on members

• This-worldly benefits (e.g., healing, self-improvement) for those suffering from deprivation

• Accept mainstream values; focus on personal fulfilment rather than rejection of society

• Scientology, Transcendental Meditation, New Age movements

Types of cults (Stark and Bainbridge, 1986)

• Audience cults – usually spread ideas via media to a large audience and therefore do not require formal membership

  • E.g., astrology, tarot, alien belief communities

• Client cults – involve a personal connection between the leader and the followers

  • E.g., alternative therapies, clairvoyance

• Cultic movements – these may require higher commitment from clients, and they aim to transform members' lives

  • E.g., Scientology, doomsday cults