The foundation of the Theosophical Society (the teachings of which synthesised Western and Eastern religions with an idiosyncratic understanding of science) in New York in 1875 by Madame Helena Petrovna Blavatsky (1831-1891), a Russian emigree and medium, and Colonel Henry Steel Olcott (1832-1907), an American Civil War veteran and global champion of Sri Lankan Buddhism, was in many senses the fountainhead of all new religions in the West (Melton 2004: 16-35). The emic concerns of particular religions, however, cannot guide the academic study of religion: designating ‘authentic’ and ‘inauthentic’ religion moves scholarship out of observation and into participation. In 1830 the Latter Day Saint movement including The Church of Jesus Christ of Latter-day Saints was founded by Joseph Smith.It is now one of the largest new religious movements in terms of membership. Another section deals with NRM subfields such as Neo-Paganism, Satanism, and UFO religions. View RTS2603 Assignment 4.pdf from RST 2603 at University of South Africa. The article integrates several lines of research and considers new religions to reach a definition of this field of study of fringy religious phenomena. Second, we have aimed for a balance between the usual emphasis upon either a broad theoretical orientation, or conversely, a bias towards case studies, with an equal and complementary focus on both. Owning various forms and numerous incarnations, this typology has shaped the study of religions both new and traditional. The Chicago Parliament of the World’s Religions in 1893 further exposed the West to ‘Eastern’ religion, featuring representatives from Hinduism (including P. C. Majumdar of the Brahmo Samaj, and who later founded the reformist Ramakrishna Math), Buddhism, and the new religions of Theosophy and Christian Science. All rights reserved.e of virtualisation of religion and the emergence of geographically dispersed and there are literally hundreds (perhaps thousands) of local new spiritual counter Western modernity. can likewise be paralleled by the concretisation of the biblical canon in the Roman period. Yet, this "rational" rejection of consumerism is undermined by the portrayal of J. R. "Bob" Dobbs, the salesman messiah, based (partly) on L. Ron Hubbard, and the science fictions trappings of the extraterrestrial conspiracy. This volume focuses upon the relationships between NRMs and their ‘mainstream’ host cultures, exploring the category itself within the academy, issues of secularisation and sacralisation, and in relation to particular spheres of engagement such as political, legal, and cultural terrains. In the final volume, the primary concern is with how people engage with relationships within NRMs, emphasising particularly familial and sexual relations, but also exploring religious contexts of media, health, and lifestyle, as well as specific issues arising from race, Barker, Eileen (1994) ‘But is it a Genuine Religion?’ Bogen, David Skillen and Leslie Goldstein (2009) ‘Culture, Religion, and Indigenous Bowman, Matthew (2011) ‘Mormonism and its Historians: The State of the Field’, Bromley, David G. (2004) ‘Perspective: Whither New Religions Studies?’ Bromley, David G. and J. Gordon Melton (2012) ‘Reconceptualizing Types of Dart, John (1997) ‘Covering Conventional and Unconventional Religion: A New Relgiions’, in Olav Hammer and Mikael Rothstein (eds), Introvigne, Massimo (2004) ‘The Future of New Religions’, Jenkins, Philip (2004) ‘Satanism and Ritual Abuse’, in James R. Lewis (ed.
Its contributors are drawn equally from sociology and religious studies and include both established scholars and "rising stars" in the field.
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