Another interesting fact about sects is that after their formation, they can take only three paths – dissolution, institutionalization, or eventual development into a denomination. If the sect withers in membership, it will dissolve. If the membership increases, the sect is forced to adopt the characteristics of denominations in order to maintain order (e.g., bureaucracy, explicit doctrine, etc.). And even if the membership does not grow or grows slowly, norms will develop to govern group activities and behaviour. The development of norms results in a decrease in spontaneity, which is often one of the primary attractions of sects. The adoption of denomination-like characteristics can either turn the sect into a full-blown denomination or, if a conscious effort is made to maintain some of the spontaneity and protest components of sects, an institutionalized sect can result. Institutionalized sects are halfway between sects and denominations on the continuum of religious development. They have a mixture of sect-like and denomination-like characteristics. Examples include: Hutterites and the Amish.

Cults or New Religious Movements

Cults are, like sects, new religious groups. But, unlike sects, they can form without breaking off from another religious group (though they often do). The characteristic that most distinguishes cults from sects is that they are not advocating a return to pure religion but rather the embracement of something new or something that has been completely lost or forgotten (e.g., lost scripture or new prophecy). Cults are also more likely to be led by charismatic leaders than are other religious groups and the charismatic leaders tend to be the individuals who bring forth the new or lost component that is the focal element of the cult (e.g., The Book of Mormon).

Cults, like sects, often integrate elements of existing religious theologies, but cults tend to create more esoteric theologies from many sources. Cults emphasize the individual and individual peace. Cults also tend to attract the socially disenchanted or unattached (though this is not always the case; see Aho 1990 and Barker 1984). Cults tend to be located in urban centers where they can draw upon large populations for membership. Finally, cults tend to be transitory as they often dissolve upon the death or discrediting of their founder and charismatic leader.

Cults, like sects, can develop into denominations. As cults grow, they bureaucratize and develop many of the characteristics of denominations. Some scholars are hesitant to grant cults denominational status because many cults maintain their more esoteric characteristics (e.g., Temple Worship among Mormons). But given their closer semblance to denominations than to the cult type, it is more accurate to describe them as denominations.

Finally, it should be noted that there is a push in the social scientific study of religion to begin referring to cults as New Religious Movements or NRMs. The reasoning behind this is because cult has made its way into popular language as a derogatory label rather than as a specific type of religious group. Most religious people would do well to remember the social scientific meaning of the word cult and, in most cases, realize that three of the major world religions originated as cults, including: Islam, Christianity, and Buddhism.

Theories of Religion

Many of the early sociological theorists (e.g., Marx and Durkheim) proposed theories attempting to explain religion. In addition to these classical approaches to understanding religion, one modern explanation for the continued high levels of religiosity will be proposed along with a social psychological explanation that will attempt to explain the continued attraction of religion. These theories approach religion from slightly different perspectives, trying to explain: (i) the function of religion in society; (ii) the role of religion in the life of the individual; and (iii) the nature (and origin) of religion.