By David G. Bromley, J. Gordon Melton
Opposite to standard knowledge, violent episodes related to cults are infrequent traditionally. yet their power to impact and disrupt civic lifestyles looms huge and efforts to regulate those incidents contain debatable problems with non secular freedom, politics, kingdom intervention, and public defense. The interpretive problem of this e-book is to supply a social medical cause of those infrequent occasions. The authors finish that and they contain a few mixture of inner and exterior dynamics by which a brand new spiritual flow and society develop into polarized.
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Additional info for Cults, Religion, and Violence
For movements, charismatic deterioration also may heighten movement instability when the leader’s physical or psychological condition deteriorates. As parties on either side move in polar directions, fewer parties occupy moderate positions, and the remaining moderates are likely to possess less influence. From a coalitional standpoint, therefore, polarized parties become more isolated even as their positions become nonnegotiable. A reduction in the number and viability of moderating influences makes radical initiatives more probable and more easily consummated.
The movements themselves slowly built organizational momentum, and there was no active control coalition. As a result, the movements did not manifest some of the radical characteristics that would be so prominent just a few years later, and relations between movement and society were not particularly contentious. At this juncture the movements occupied the morally ambiguous status of “troublesome,” in contrast to the morally discredited status of “dangerous” or “destructive” that soon followed.
The Family conducted marches in a number of cities, and the Unificationists organized rallies to condemn the irreligiousness of modern life. In response, political leaders, sometimes in concert with aggrieved families, orchestrated legislative hearings that served as public degradation ceremonies at which complaints against movements were aired. Amid these various disputes, there were some accommodation initiatives as well. For example, the Unificationists and groups of parents sought to establish a mediation process under the auspices of the National Council 19 Bromley of Churches in order to resolve movement–family disputes, and mobile Unificationist and Hare Krishna solicitation teams sometimes sought to negotiate mutually acceptable terms for fund-raising rules with local officials.
Cults, Religion, and Violence by David G. Bromley, J. Gordon Melton