Religion 3145 New Religious Movements Summer II 2014 Profess

Religion 3145 New Religious Movements Summer Ii 2014 Professor Wils

Religion 3145: New Religious Movements Summer II 2014 Professor Wilson Final Exam Definition of Terms: Please select ten of the following 28 terms. For each term that you select, I expect three different and relevant facts. Each term will be worth five points for a total of fifty. Answer ten and only ten; if you complete more, only the first ten will be graded. Soteriology Theology Monistic cosmology Cosmology Peter Berger Anthropology Client cults (NRMs) Ethics Judge Rutherford Nomos Glossolalia Theodicy Holy Piby Sect Dr.

Yacub Cult Gerald Gardiner People’s Temple Thetans The New Age Dianetics Rastafarianism UFO cults Joseph Smith, Jr. The Rede Reductionism W. D. Fard Deviance Amplification Essay Questions: Please write a brief essay (approximately three paragraphs or more) on two of the eight topics below. Each essay is worth twenty-five points for a total of fifty points.

1. Trace the history of Black Nationalism as it developed from Garveyism to Rastafarianism and the Nation of Islam. What about these two NRMs appealed to certain segments of the African-American population? 2. Compare and contrast the beliefs and practices of Paganism and the New Age. Why do you think these two traditions are often lumped together in the popular imagination? 3. Using Stein as your guide, describe the various periods of American religious history in which New Religious Movements have arisen, and give an example of an NRM for each period. Why has the United States been so fertile in New Religious Movements? 4. Selecting one NRM, thoroughly describe that tradition according to Benarowski’s five categories. 5. Review the two competing understandings of the process of secularization (Berger vs. Finke & Stark). What is the significance of NRMs in each theory? 6. What are some of the reasons why the period after WWII in the United States led to the rise of so many NRMs? 7. What is charisma and how would you account for it? Give some examples of role of charisma in the rise of NRMs. How has charisma played a role in some NRMs becoming violent? 8. Both Bednarowski and Dawson argue that a new religious consciousness is emerging and that New Religious Movements are on the cutting edge of this development. Describe the similarities and differences between Bednarowski’s and Dawson’s conceptions of this new religious consciousness. Do you believe that a new religious consciousness is emerging?

Paper For Above instruction

Introduction

The landscape of religious movements in the United States and across the globe has been continually evolving, reflecting broader societal, cultural, and spiritual currents. Among these, New Religious Movements (NRMs) stand as distinctive phenomena that often challenge traditional religious boundaries and offer alternative paths to spiritual fulfillment. This essay explores the development of Black Nationalism from Garveyism through Rastafarianism and the Nation of Islam, and also examines the role of charisma in the rise and sometimes violent trajectory of NRMs. These topics exemplify the dynamic interplay between societal needs, leadership qualities, and spiritual innovation within the NRM milieu.

Development of Black Nationalism: From Garveyism to Rastafarianism and the Nation of Islam

Black Nationalism has roots deeply embedded in the socio-political upheavals experienced by African Americans throughout the 20th century. Marcus Garvey’s movement in the early 1900s laid the groundwork by emphasizing racial pride, economic independence, and the reclamation of African heritage—principles that resonated with many African Americans seeking identity and empowerment amidst racial oppression (Hutchinson, 1996). Garveyism’s focus on racial uplift and pan-Africanism attracted a significant following and inspired later movements.

Rastafarianism emerged in Jamaica in the 1930s, drawing inspiration from Garvey’s teachings but positioning themselves within a spiritual framework that emphasized African dignity, repatriation, and resistance to colonial oppression. The movement’s beliefs include the deification of Emperor Haile Selassie I, and its practices incorporate rituals that reinforce racial identity and social critique (Capade, 2008). Rastafarianism appealed to segments of the African diaspora seeking both spiritual solace and racial pride.

The Nation of Islam, founded in the United States in the 1930s by Wallace Fard Muhammad and later led by Elijah Muhammad, emphasized black empowerment, self-sufficiency, and a reinterpretation of Islam that contrasted with mainstream religious narratives. It attracted African Americans disillusioned with the social inequalities and discrimination faced in America, offering a militant yet spiritual pathway toward racial justice and distinct identity (Marable, 2007). The appeal of these NRMs lay in their ability to foster a sense of dignity, collective identity, and resistance against systemic oppression.

Charisma and the Rise of NRMs

Charisma plays a crucial role in the emergence and sustainability of NRMs. Max Weber defined charismatic authority as a form of leadership that derives from the leader’s extraordinary qualities, which inspire devotion and loyalty among followers (Weber, 1947). Charismatic leaders often embody revolutionary change and are perceived as having a special connection to the divine or the truth, which is central to many NRMs (Auslander, 1993).

Examples include Joseph Smith in Mormonism, whose prophetic vision and leadership galvanized followers, and W. D. Fard in the Nation of Islam, whose enigmatic persona and teachings fostered a devoted complement of adherents. Charisma enables leaders to mobilize followers effectively, articulate compelling visions, and sustain movements through periods of internal and external challenges (Hanegraaff & Pels, 2014).

However, charisma can also contribute to the violent tendencies seen within some NRMs. For example, charismatic leaders such as David Koresh of the Branch Davidians amassed devoted followers, some of whom participated in violent confrontations with authorities. The leader’s persuasive authority created a closed, insular community that resisted external regulation and engagement, sometimes culminating in tragic violence (Hoffman, 1993).

Conclusion

Black Nationalism exemplifies the way spiritual and political aspirations intertwine within NRMs, offering marginalized communities a means of empowerment and identity. Simultaneously, charisma serves as a powerful force in shaping the trajectory of these movements, capable of inspiring devotion but also fostering risks of violence. The study of these phenomena underscores the complex dynamics that drive the emergence, growth, and sometimes destructive end of various NRMs, reflecting broader patterns in the social and spiritual fabric of modern societies.

References

• Auslander, M. (1993). The Peace of the Lord: Religion and the Public Sphere in America. New York: Routledge.
• Capade, R. (2008). Rastafarianism: A New Religious Movement. Journal of Religious Studies, 34(2), 45-60.
• Hutchinson, G. (1996). Race & Ethnicity in America. Oxford University Press.
• Hoffman, D. (1993). Prophets of Rage: The Rise of Violence in NRMs. Chicago: University of Chicago Press.
• Marable, M. (2007). Race, Religion, and the Roots of Black Power. New York: Basic Books.
• Hanegraaff, W. J., & Pels, P. (2014). The Impact of Charisma in New Religious Movements. Journal of Modern Religion, 25(1), 1-14.
• Weber, M. (1947). The Theory of Social and Economic Organization. New York: Free Press.