Critically examine the sociological views of cults in today's society. The growth of sects can be seen as a response to marginality, relative deprivation and social change. Niebuhr describes a sectarian cycle leading to denominationalism, however, Wilson identifies established sects as a separate type of organization. Bruce sees sects and cults as the result of secularization, while Stark and Bainbridge explain them as a response to different types of deprivation. Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an original essayThe first attempt to distinguish different religious organizations was by Troeltsch, who distinguished between churches and sects. It suggests that churches are large organizations run by a hierarchy of paid professionals and claim a monopoly on the truth. They also aim to include the whole society by placing few demands on them and tend to appeal to the upper classes as they are ideologically conservative. In contrast, cults are small, exclusive groups that tend to be hostile to society as a whole and require a much higher level of commitment. They usually draw their members from among the poor and oppressed and are generally led by a charismatic leader rather than through a bureaucratic hierarchy. However, Bruce argues that starting in the 16th century, both sects and cults flourished as religious diversity became the norm as churches lost their monopoly and increasingly transformed into denominations. Stark and Bainbridge argue that religious organizations move through a cycle. In the first stage of the schism, there is tension between the needs of the dispossessed and those of the privileged members of a church, and so the disinherited break away to form a sect. In the second phase there is an initial fervor with charismatic leadership and great tension between the sect and society's beliefs. Denominationalism is where the effect of the “Protestant ethic” and the second generation causes the initial fervor to disappear. In the fourth phase, that of the institution, the sects become more accepting of the world and the tension within society is reduced, leading to the final phase of a further schism, which occurs when the more zealous or less privileged members separate to form a new sect faithful to the original one. message. However, Wilson argues that some sects have survived for many generations, such as the Amish, Mormons, and Pentecostalists. Instead of becoming denominations, sects are formed. As mentioned above, cults end up drawing their members from marginalized groups, such as the poor and oppressed. Weber argues that cults offer a solution to these groups who feel disadvantaged by offering a theodicy of disprivilege, which is a religious explanation and justification for their suffering and disadvantage. This theodicy can explain their suffering as a test of faith while holding the promise of future rewards for maintaining this faith, such as entry into heaven. Many sects are successful in gaining members among the marginalized poor, for example the Nation of Islam successfully recruited disadvantaged blacks in the United States during the 20th century. However, although this is often the case, many non-religious movements, such as the Moonies, have gained members from wealthier groups, for example well-educated, middle-class whites. Wallis argues that this does not contradict Weber as many of these groups have become marginalized in society. Wallis argues that middle-class people can turn to cults for a sense of community. This is because they can feel.