A cult is a group which is typically led by a charismatic and self-appointed leader, who tightly controls its members, requiring unwavering devotion to a set of beliefs and practices which are considered deviant (outside the norms of society). It is in most contexts a pejorative term, also used for a new religious movement or other social group which is defined by its unusual religious, spiritual, or philosophical beliefs and rituals, or its common interest in a particular person, object, or goal. This sense of the term is weakly defined – having divergent definitions both in popular culture and academia – and has also been an ongoing source of contention among scholars across several fields of study.
In the English-speaking world, the term cult often carries derogatory connotations. In this sense, it has been considered a subjective term used as an ad hominem attack against groups with differing doctrines or practices. As such, religion scholar Megan Goodwin has defined the term cult, when it is used by the layperson, as often being shorthand for a “religion I don’t like”.
In the 1970s, with the rise of secular anti-cult movements, scholars (though not the general public) began to abandon the use of the term cult. According to The Oxford Handbook of New Religious Movements, “By the end of the decade, the term ‘new religions’ would virtually replace the term ‘cult’ to describe all of those leftover groups that did not fit easily under the label of church or sect.”
The word “cult” has become a cultural buzzword. From internet conspiracy theories to passionate fandoms, the label gets tossed around with alarming ease. But beneath the casual use lies a complex reality. Cults, unlike their more neutral counterparts – sects and new religious movements (NRMs) – harbor a sinister potential for manipulation and control. This blog post delves into the murky waters of cult behavior, dissecting the key characteristics, the psychology of cult leaders, the reasons people join, and the devastating harms inflicted on adherents. By understanding the hallmarks of a cult, we can equip ourselves to navigate the complexities of modern social dynamics and identify potential red flags.
Beyond the Kool-Aid: Defining Cults
and the Spectrum of Religious Groups.
Before we dissect the manipulative heart of cults, let’s establish some crucial distinctions. Sects are typically offshoots of established religions, holding similar core beliefs with some variations. They may have stricter doctrines or unique interpretations, but they generally don’t exhibit the controlling behaviors characteristic of cults. NRMs, on the other hand, are newly formed religious movements, often viewed with suspicion due to their novelty. While some NRMs might possess elements of cults, many are simply expressions of genuine spiritual exploration.
So, what sets cults apart? Here are some key characteristics:
Authoritarian Leadership: Cults are centered around a charismatic leader, often revered as infallible or divinely chosen. This leader dictates doctrine, controls decision-making, and demands absolute obedience.
Isolation and Control:Cults isolate members from outside influences that might challenge their beliefs. This can involve physical separation in compounds, restricted communication with outsiders, or even shunning former members. Information control through cult-controlled media or filtered communication is another tactic.
Mind Control Techniques:Cults employ various tactics to manipulate members’ thoughts and behaviors. This might include sleep deprivation, repetitive chanting, public humiliation, or guilt-tripping. They often exploit members’ vulnerabilities and create a dependence on the group for validation and approval.
Doomsday Rhetoric and Us vs. Them Mentality: Cults often paint a picture of an impending external threat, positioning themselves as the only path to salvation. This fosters a sense of fear, paranoia, and a strong “in-group” mentality that isolates members from those who criticize the group.
Exploitation: Cults can exploit members financially, demanding excessive donations or coercing them into unpaid labor. They might also exploit members emotionally, isolating them from loved ones and fostering a dependence on the group for support.
On November 18, 1978, Peoples Temple founder Jim Jones led hundreds of his followers in a mass murder-suicide at their agricultural commune in a remote part of the South American nation of Guyana. Many of Jones’ followers willingly ingested a poison-laced punch while others were forced to do so at gunpoint. The final death toll at Jonestown that day was 909; a third of those who perished were children.
Historical Examples.
These characteristics aren’t relics of the past. Cults have existed throughout history, leaving a trail of devastation. The People’s Temple, led by Jim Jones, tragically ended with the mass suicide/murder of over 900 individuals in Jonestown, Guyana (1978). Closer to home, the Branch Davidians, led by David Koresh, perished in a fiery standoff with law enforcement in Waco, Texas (1993). These horrifying events showcase the extreme lengths to which cult leaders can manipulate their followers.
The Allure of the Cult: Why People Join.
Despite the potential dangers, many become ensnared by cults. Here are some reasons why people join:
Search for Meaning and Belonging: People crave a sense of purpose and community. Cults often prey on feelings of loneliness, alienation, or a yearning for spiritual fulfillment. They offer a ready-made belief system and a sense of belonging, promising answers to life’s big questions.
Charismatic Leadership:Cult leaders are often skilled manipulators who exude charisma and authority. They project an image of confidence, knowledge, and power, attracting followers yearning for strong leadership.
Preying on Vulnerability: Cults often target individuals during times of personal crisis, emotional upheaval, or loss. They offer solace, support, and a sense of direction to those feeling adrift.
The Devastating Impact of Cults on Adherents.
The consequences of cult involvement can be severe:
Loss of Individuality:Through isolation, mind control techniques, and enforced conformity, cults erode a person’s sense of self. Critical thinking is discouraged, and independent thought is replaced with unwavering obedience to the leader and doctrine.
Financial Ruin:Cults may exploit members financially, pressuring them to donate large sums or even hand over all their assets. This can leave former members destitute and struggling to rebuild their lives.
Broken Relationships: Cults often encourage estrangement from family and friends who might question their involvement. This can lead to severe social isolation and the loss of crucial support networks.
Psychological Damage:The manipulative tactics employed by cults can have a profound impact on mental health. Members may experience anxiety, depression, post
In the early 19th century, a Protestant religious revival swept through the United States, bringing with it a rise in religious observance and several new denominations, as well as an increase in societies and organizations dedicated to biblical missions.
The seeds were sown in the 1800s.
As people came together with a committed dedication to the Christian message in the early days of the Second Great Awakening in the United States from about 1795 to 1835 many factors also contributed to the rise of non-traditional religious movements, subcultures, and various cult-like groups during this period such as Adventism, Dispensationalism, and the Latter Day Saint movement.
Here are some factors that may explain this phenomenon.
Democratization of Religion:
Emphasis on Individual Experience:The Awakening challenged the established, formal aspects of religion. It emphasized personal conversion experiences and a direct relationship with God, bypassing traditional clergy. This opened the door for charismatic leaders to claim revelations and inspire new interpretations. Itinerant Preachers:The emphasis on personal experience led to the rise of “circuit riders” who traveled the countryside spreading revival messages. This decentralized approach allowed for diverse interpretations of scripture and more room for non-traditional ideas.
Social and Cultural Upheaval:
Western Expansion and Change:The rapid westward expansion during this period brought social upheaval. People faced new challenges, anxieties about displacement, and a lack of established religious institutions. This created fertile ground for new movements promising security and belonging. Second Coming Fever:Apocalyptic ideas gained traction during this period. Many believed the Second Coming of Christ was imminent. This urgency fueled some non-traditional movements to offer alternative interpretations of scripture and paths to salvation.
Critique of Established Churches:
Formalism and Corruption:Many reformers saw established churches as too formal, bureaucratic, or even corrupt. This dissatisfaction created a desire for a more personal and authentic religious experience, leading some to embrace alternative movements. Social Issues:The Awakening coincided with growing social reform movements like abolitionism. Some traditional churches remained silent or even opposed these reforms. This pushed some individuals towards non-traditional movements more aligned with their social ideals.
Joseph Smith, the first Mormon Prophet, claimed he was divinely guided to a set of gold plates that were buried near his home in the state of New York. After taking possession of these plates, according to the official LDS account, Joseph translated the ancient writing they contained, which resulted in the Book of Mormon.
The Case of the Mormons.
While the early Mormon movement can be seen as a product of its time, some aspects raise concerns about cult-like behavior at its birth.
Charismatic and Authoritarian Leader:Joseph Smith wielded immense control over the movement, dictating doctrine and demanding obedience. Isolation and Control: Early Mormon communities sometimes isolated themselves and discouraged dissent. Claims of Exclusive Truth:The claim of a new scripture set the Mormons apart from mainstream Christianity and could be seen as a form of exclusive truth.
It’s important to note…
The Mormon movement has evolved significantly since its inception. Many scholars differentiate between a “cult” and a “new religious movement.” Mormons can interpret the historical aspects of their religion through a modern lens.
The Second Great Awakening was a complex period that fostered both vibrant expressions of faith and movements with more concerning characteristics. Understanding the historical context helps us appreciate the motivations behind such movements and navigate the complexities of religious experience.
Oneida Community is a utopian religious community that developed out of a Society of Inquiry established by John Humphrey Noyes and some of his disciples in Putney, Vt., U.S., in 1841. As new recruits arrived, the society turned into a socialized community.
Out of all the emerging religious movements in 19th Century America, why was the LDS Church the most successful? Most others either faded away, or converted to business ventures like the Oneida religious community.The LDS church’s longevity relative to its competitors at the time is mainly due to, for lack of a better description, totalitarian fanaticism.The LDS church initially survived because its leaders physically moved their flock far enough into the wilderness that there was no competing authority and no larger society to which any dissatisfied members could draw comparisons. The members were willing to make this move for a complicated set of reasons, but they all revolve around the intense loyalty engendered by the church’s battle to maintain plural marriage as it wandered westward from New York into Ohio and then to Utah, in the face of extreme condemnation by their fellow Americans.
The Church’s continued success through the late 20th and 21st centuries has been due mainly to its (now somewhat waning) political control of Utah and its (still quite enormous) piles of cash.
Mormonism wasn’t the only game in town.
Here are some other notable NRMs from that period and their core beliefs:
Shakers:Founded in 1747 by Mother Ann Lee, the Shakers were a communal and pacifist movement. They believed in gender equality, celibacy, and a form of ecstatic worship that involved shaking.
Millennialists:This wasn’t a single movement, but rather a belief system held by various groups who interpreted biblical prophecies to predict the imminent return of Christ and the establishment of a millennial kingdom on Earth. William Miller, for example, predicted Christ’s return in the 1840s, leading to the “Great Disappointment” when it didn’t happen.
Church of Christ (Disciples of Christ):Founded by Barton Stone and Thomas Campbell, this movement sought to restore the purity of the early church by emphasizing Christian unity and a return to the Bible as the sole source of authority.
Leah, Kate, and Maggie Fox carried out an elaborate prank for 40 years, convincing audiences that they could communicate with spirits.
Church of the Latter Day Saint (Community of Christ): A breakaway group from the early Mormons led by Joseph Smith III, son of Joseph Smith. They rejected polygamy and some of the more controversial aspects of Mormon theology.
The Fox Sisters and Spiritualism:The Fox sisters, Margaret and Kate, started the Spiritualist movement in 1848, claiming they could communicate with the dead. Spiritualism became a popular belief system in the mid-19th century, emphasizing communication with spirits and the afterlife.
It’s important to remember that these are just a few examples, and the Second Great Awakening saw a diverse range of new religious movements emerge. These movements reflected the social, cultural, and religious anxieties of the time, offering alternative interpretations of faith and paths to salvation.
The newcomers weren’t welcomed.
The response from established Christian denominations (mainly Protestant) to the new religious movements (NRMs) of the Second Great Awakening (1795-1835) was generally negative and filled with suspicion. Here’s a breakdown of the reasons for their disapproval:
Challenges to Authority:
NRMs, like Mormonism and the Church of Christ (Disciples of Christ), challenged the established authority of existing churches. They emphasized personal experience and scriptural interpretation, bypassing traditional clergy and hierarchical structures. This threatened the power and influence of established denominations.
Theology and Practices:Established churches found some NRM beliefs unorthodox. Doctrines like Mormonism’s Book of Mormon or the Shakers’ emphasis on celibacy were seen as deviations from traditional Christian teachings.
Emotionalism and Revivalism: The focus on emotional conversion experiences and revival meetings in NRMs was viewed with skepticism by some established denominations who preferred a more intellectual and formal approach to religion.
Social Upheaval and Division:
The rise of NRMs coincided with a period of significant social change in the United States. Established churches worried that these movements would further fragment society and contribute to moral decline.
Competition for Converts: The popularity of NRMs was seen as a threat by established churches, leading to competition for converts and resources.
Specific Responses:
Debates and Polemics:Clergy from established denominations engaged in theological debates with NRM founders, attempting to discredit their teachings. They published pamphlets and sermons warning against these “false religions.”
Social Ostracization:Members of NRMs often faced social ostracization from their communities, particularly in rural areas where established churches held significant sway.
Expulsion and Persecution: In some cases, members of NRMs, like the Mormons who faced persecution in Missouri, were forced to leave their homes and establish new settlements.
It’s important to note:
Not all Christians within established denominations reacted the same way. Some embraced the revivalistic spirit of the Awakening, even if they disagreed with specific NRM beliefs.
Over time, some NRMs, like the Church of Christ (Disciples of Christ), became more accepted and eventually considered mainstream Protestant denominations.
The legacy of the Second Great Awakening is complex. While established churches saw NRMs as threats, these movements also contributed to a more diverse and vibrant religious landscape in America.
Yeah … it’s a cult.
On March 21, 1997, 39 members of the Heaven’s Gate cult sat down for a final meal together. As they dined, the Hale-Bopp Comet blazed in the sky, which the cult’s leader Marshall Applewhite claimed would offer them all an escape from the planet.
Distinguishing between “cult” and “new religious movement” (NRM) is a complex issue. Some NRMs since the 1800s have raised significant concerns due to practices or leadership styles that could be considered cult-like. Here are a few examples:
Heaven’s Gate (founded 1974):This movement, led by Marshall Applewhite and Bonnie Nettles, convinced its members that a spaceship followed by Hale-Bopp’s comet would take them to a higher level of existence. In 1997, 39 members committed mass suicide to “graduate” from Earth.
Branch Davidians (founded 1930s):Led by David Koresh, this movement splintered from the Seventh-day Adventist Church. Koresh claimed to be the final prophet and stockpiled weapons. A 1993 standoff with law enforcement in Waco, Texas, ended in a fire that killed 76 people, including Koresh.
Scientology (founded 1954):Founded by L. Ron Hubbard, Scientology has been controversial since its inception. Critics allege it uses coercive tactics to retain members, exploits them financially, and engages in a practice called “disconnection” where members are pressured to cut ties with critical family and friends.
The Children of God (founded 1968): This movement, founded by David Berg, preached free love and had a history of sexual abuse of children within the group. Berg and his wife advocated for “sharing” children with other members, leading to accusations of pedophilia and exploitation.
The Order of the Solar Temple (founded 1984):This international movement, led by Luc Jouretand Joseph Di Mambro, convinced members that a giant star was approaching Earth and they needed to “transmute” to a higher plane. In 1994 and 1995, over 70 members died in mass suicides and ritual killings orchestrated by the leadership.
It’s important to note that these are just a few examples, and the designation of “cult-like” can be contested. However, these movements share some common characteristics that raise concerns
Sects are found in all religions. Islam has Sunnis and Shias, Judaism has Orthodox and Karaites, Hinduism has Shiyaism and Shaktism, and Christianity has Baptists and Lutherans.
The word sect comes from the Latin word secta, which means “school of thought.” It is a subjective term that may apply to a religious faith or denomination, or it may refer to a heretical splinter group. Sometimes, the connotation is one of disapproval, similar to the “destructive heresies” spoken of in 2 Peter 2:1, though there are no consistent or accepted exemplars to use to identify a sect.
Sects are found in all religions. Islam has Sunnis and Shias, Judaism has Orthodox and Karaites, Hinduism has Shiyaism and Shaktism, and Christianity has Baptists and Lutherans. These are all examples of religious sects, and they can be thought of as “branches” of different religions. There are also non-religious sects, such as capitalists and socialists among economists, or Freudians and Jungians among psychiatrists.
In contradistinction, the word cult always carries a negative connotation. There are specific criteria used to identify a cult. In Combatting Cult Mind Control, deprogrammer Steven Hassan singles out what he refers to as “destructive cults,” which he defines as “a pyramid-shaped authoritarian regime with a person or group of people that have dictatorial control. It uses deception in recruiting new members (e.g. people are NOT told up front what the group is, what the group actually believes and what will be expected of them if they become members).” Hassan also correctly points out that cults are not only religious; they may also be commercial or secular in nature.
People are often terrified of cults. This fear isn’t entirely unjustified. Nobody wants to wind up spiritual cannon-fodder for some slick-talking guru on an ego trip. But it happens. Not often. But when it does, we hear about it.
In this way, cults are sometimes like plane crashes: we only hear about them when they go wrong. Few people are experts in cults. (We aren’t.) But many people throw the word around. But many potential “cults” are simple, everyday “groups” or “organizations.” They’re generally harmless, until they take a strange turn for the worse and become something else. What’s the exact difference between a “cult” and, say, a really tight group, anyway?
The line is often blurry. But there is a line. (The difference between encouraging people to think for themselves, on the one hand, verses telling them what to think, one the other, is one example. But that kind of thing can be hard to see from the outside.)
Scott Adams, creator of the Dilbert comic strip, understands the game, but instead of merely using it against others for his own gain, he exposes the game. He’s built a small cottage industry pulling the curtain back on the techniques others use to play people.
But genuine spirituality offers an escape.
What is “genuine spirituality”? It’s not easy to define. But it’s no-nonsense, it’s experiential, and when it actually works, it brings out the best in human nature.
When it works, genuine spirituality doesn’t want your money, or even your time, energy, attention, or all the rest. It wants you to flourish. And that’s it. It wants to help you become you. There’s no other ulterior motive. End of story.
It wants you, to use a cliché, to reach your fullest potential. It has no other motive but to help you live the best possible life you can live so you won’t have regrets later. For lack of better words, the sole objective is genuine spiritual awakening. And that’s the only objective.
The most powerful cultbuster practices are open dialogue, free inquiry, rigorous questioning, and non-coercive, free-spirited, non-pressured conversation. Secrecy should be a red flag. Lack of dialogue should be a red flag. “Explaining away” should also be a red flag. When genuine dialogue is rare and questioning is discouraged or received with ridicule, it’s time to walk the other way. When all potential objections get explained away as symptoms of problems that the cult offers the solution to, it’s time to walk.
Cults, Sects, and New Religions
M.M. Eboch, Book Editor
2020, Greenhaven Publishing, LLC
Charles Manson’s image is burned into American history: wild-eyed, with unkempt hair and a forehead swastika tattoo. He became synonymous with deranged evil after orchestrating the brutal murders of nine people in the late 1960s. He spent much of his youth in correctional facilities, where he developed a hardened persona and a fascination with power dynamics.
By some estimates, the United States has thousands of cults. Cults like to recruit on college campuses, where young people may feel lost and alone. A person may join the group because it promises guidance and community. At first, its members are warm and welcoming. Over time, the cult may persuade students to drop out of school and cease contact with their family members and friends. Eventually, the new recruit may discover that the group controls everything they do. The cult tells them what to think and how to feel. Their lives change completely, in ways they never imagined or wanted when they first joined. Anyone can wind up in a cult, according to many experts. People who join cults can be intelligent and educated. They can be “regular people.” After joining the cult, they may seem to undergo a complete personality change. They may do things that go against their previous values. In rare cases, they may kill themselves or others at the command of the cult. It can be hard to understand why someone would join a cult.
In conclusion, understanding cult behavior is essential for protecting individuals from manipulation and harm. By recognizing the key characteristics of cults, understanding the psychology of their leaders, and examining the motivations for joining, we can better equip ourselves to identify and combat these harmful organizations. Cults may present themselves as benign or even beneficial, but beneath the surface lies a web of control and manipulation that can have devastating consequences for those ensnared within. It is only by shedding light on these dark corners of society that we can hope to prevent further harm and protect vulnerable individuals from exploitation.
