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New Religions: A Guide: New Religious Movements, Sects and Alternative Spiritualities
From Christian Science and the Jehovah's Witnesses to Soka Gakkai, Wicca, and Falun Gong, the last century and a half has seen an unprecedented growth of new religious movements, sects, and alternative spiritualities.
New Religions offers an authoritative and lavishly illustrated guide to more than two hundred of these wildly varied groups and movements. The volume is organized according to an entirely new method of classification, which associates movements, sects, and spiritualities with the religious
traditions from which they arose. Rastafarianism, for example, is shown to have its roots in Christianity, while Bahai is an offshoot of Islam. Included are both long-established groups like the Seventh-Day Adventists and the Hutterites and more recent movements like Santeria, the Unification
Church, and ISKCON (the "Hare Krishnas"). In addition to Christianity, Judaism, Islam, Zoroastrianism, Indian Religions, and the Religions of East Asia, sections are devoted to movements and groups inspired by Indigenous and Pagan Traditions, and by Western Esoteric and New Age Traditions.
Particularly fascinating is the discussion of the religious offspring of Modern Western Culture, including Scientology, UFO-based groups (such as the Raelians), and even the worship of celebrities like Elvis and Princess Diana. Each entry clearly and concisely explains the history, beliefs and
practices, and status in the world today of the movement or group in question. Special entries highlight broad topics such as New Religions in China as well as intriguing subjects such as Cargo Cults, Martial Arts, Astrology, and Feng Shui.
Written by specialists, New Religions is a fascinating and colorful guide to the bewildering array of religious and spiritual options available to the modern seeker.
New Religions offers an authoritative and lavishly illustrated guide to more than two hundred of these wildly varied groups and movements. The volume is organized according to an entirely new method of classification, which associates movements, sects, and spiritualities with the religious
traditions from which they arose. Rastafarianism, for example, is shown to have its roots in Christianity, while Bahai is an offshoot of Islam. Included are both long-established groups like the Seventh-Day Adventists and the Hutterites and more recent movements like Santeria, the Unification
Church, and ISKCON (the "Hare Krishnas"). In addition to Christianity, Judaism, Islam, Zoroastrianism, Indian Religions, and the Religions of East Asia, sections are devoted to movements and groups inspired by Indigenous and Pagan Traditions, and by Western Esoteric and New Age Traditions.
Particularly fascinating is the discussion of the religious offspring of Modern Western Culture, including Scientology, UFO-based groups (such as the Raelians), and even the worship of celebrities like Elvis and Princess Diana. Each entry clearly and concisely explains the history, beliefs and
practices, and status in the world today of the movement or group in question. Special entries highlight broad topics such as New Religions in China as well as intriguing subjects such as Cargo Cults, Martial Arts, Astrology, and Feng Shui.
Written by specialists, New Religions is a fascinating and colorful guide to the bewildering array of religious and spiritual options available to the modern seeker.
448 pages, Hardcover
First published May 6, 2004
2 people are currently reading
114 people want to read
About the author
Christopher Partridge
41 books17 followersDr Christopher Hugh Partridge is Professor of Religious Studies at the University of Lancaster, Lancashire, England.
Partridge (born 1961) is an author, editor, professor, and founding Co-director of the Centre for the Study of Religion and Popular Culture. According to Gordon Lynch, Partridge is a leading scholar of topics in popular culture.
Partridge (born 1961) is an author, editor, professor, and founding Co-director of the Centre for the Study of Religion and Popular Culture. According to Gordon Lynch, Partridge is a leading scholar of topics in popular culture.
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October 4, 2020
Хороше, лаконічне видання із ілюстраціями. Витримано релігієзнавчу традицію і толерантність щодо релігійних рухів та течій. Для загального уявлення, що робиться у сфері сучасної релігійності, пасує людям без відповідної освіти та підготовки. Популярне видання.
February 10, 2026
BRIEF ESSAYS ON A VERY WIDE ASSORTMENT OF SUCH ‘NEW RELIGIONS’
Editor Christopher Partridge (b. 1961) is a professor at Lancaster University. He wrote in the Introduction to this 2004 book, “In this book, the term ‘new religions’ carries essentially the same meaning as the terms ‘new religious movements’ (NRMs), ‘fringe religions’ and ‘alternative religions,’ all of which have been used in scholarly literature on the subject. My decision against using these terms is primarily a matter of personal preference. However, my decision against using another popular term----‘cults’---was taken because of the particularly negative baggage that often attaches to it… Also, because many popular books on new religions have been explicitly ‘anti-cult’ books, it seemed wise to avoid the term altogether…” (Pg. 16-17)
Douglas J. Davies notes that a group of Mormons in 1860 believed that after Joseph Smith’s death in 1844, the leadership should have passed to Smith’s son [rather than to Brigham Young]. This group formed the Reorganized Church of Jesus Christ of Latter-Day Saints in 1860, with its headquarters and temple at Independence, Missouri. Ongoing revelations from its prophet resulted… in the ordination of women in 1985. This branch is far more in line with mainstream Christian belief and in 2001 was renamed ‘The Community of Christ.’” (Pg. 33)
Nigel Scotland says of the Jehovah’s Witnesses, “Joseph Franklin Rutherford … succeeded [Charles Taze] Russell [as leader] in 1916… Rutherford was succeeded by Nathan Knorr (1905-77). Under his presidency a number of significant books were produced, including ‘Let God Be True’ (1946) which ran to more than 17 million copies… A major blow in Knorr’s presidency was the failure of the prediction that the world would end in 1975, which had been predicted in the 8 October 1966 issue of ‘Awake.’ The organization acknowledged their error in the ‘Watchtower’ of 15 March 1980.” (Pg. 41-42)
Allen Anderson says of ‘Oneness’ Pentecostals: “The AOG [Assemblies of God] was split on this issue in 1916, when 156 ministers… were barred from membership over the doctrine of the Trinity, which became a condition for membership. The AOG emerged thereafter… with a ‘Statement of Fundamental Truths’ affirming the Trinity. The split also meant that the AOG had lost its black membership and became an all-white denomination… The AOG’s stand for ‘orthodoxy’ at this time was to ease their later acceptance by evangelicals. Oneness Pentecostalism, in contrast, was destined to remain isolated from the rest of Pentecostalism and Christianity in general, particularly through its … rejection of Trinitarian beliefs.” (Pg, 54)
Christopher Partridge explains, “The Holy Order of MANS [was] foundedr in 1968 by Earl W. Blighton… [It] originally appealed to the hippie community… [it] was essentially a New Age group with an interest in Western esotericism… Blighton himself had links with Freemasonry, Spiritualism, and the [Rosisrucian Order]… In 1974, Blighton unexpectedly died. His successor, Andrew Rossi, took over during a time of significant growth… However, sensitive to the group being labeled a ‘cult’ in the late 1970s… Rossi sought to stress the Christian beliefs and practices within the movement… it eventually led away from esotericism to [Eastern] Orthodox theology.” (Pg. 88)
Peter Jan Margery states, “Medjugorje is probably the most famous and most frequently visited shrine within the network. The authenticity of the apparitions that have taken place there since 1981 is one of the most contentious topics within modern Roman Catholicism… Whatever the case, three diocesan investigative committees have declared the apparitions and messages non-authentic, and in 1998 the Vatican itself accepted that standpoint.” (Pg. 101)
Dan Cohn-Sherok says of Reconstructionist Judaism, “By the end of the 1960s, Reconstructionist Judaism had become a denomination---it had established a seminary to train Reconstructionist rabbis and had instituted a congregational structure… whereby each congregation would be free to evolve its own customs.” (Pg. 116)
Mike McMullen reports, “Three basic principles summarize the beliefs and ideology of the Bahá’í Faith: the oneness of God, the oneness of religion and the oneness of humanity… [God] reveals himself through what Bahá’ís call ‘Manifestations of God.’ … The Manifestations have founded the various historic civilizations around the world, and include, but are not limited to, Abraham, Krishna, Buddha, Zoroaster, Moses, Jesus, Muhammad… and most recently Bahá’ulláh. Bahá’ís believe that while Bahá’ulláh is the LATEST Manifestation sent by God, he will not be the last.” (Pg. 132)
Ron Geaves states, “The 'Sufi Movement' was the name given to the organization created in 1923 by Hazrat Inayat Khan (1883-1923) to replace the ‘Sufi Order’ he created when he left India in 1910… The Sufi Movement is less inclined to the eclecticism of the New Age than the Sufi Order of the West…” (Pg. 138) The Sufi Order of the West, however, “began to attract large numbers from the counter-culture. The Order now attracts considerable numbers of spiritual seekers and has grown since the 1970. It is well established in North America, Britain and western Europe and remains eclectic.” (Pg. 142)
Frank Whaling recounts, “The movement that later became known as the Brahma Kumaris began with the spiritual experiences vouchsafed to Mr. Lekhraj, a respected diamond merchant… [and 60-year-old lay Hindu]… others gravitated towards Lekhraj, who became known as Prajapita Brahma… ‘Dada’ Lekhraj had a strong sense that God, the Supreme Soul, had descended into him with a new and deep message for humanity… His followers became known as the Brahma Kumaris, the pure daughters of Brahma…” (Pg. 175-176)
Ron Greaves says of the 3HO [Healthy, Happy, Holy] Foundation founded by Yogi Bhajan (b. 1929)… [who] is Sikh by background and maintains all the outer symbols of orthodox Khalsa Sikhs… However, the relationship with orthodox Sikhism is not without its problems. Although many Sikhs are proud of Yogi Bhajan’s attempts to introduce westerners to Sikh dharma, others do not believe that it is possible to be Sikh except by birth… contemporary Sikhs are more inclined to perceive their identity as ethnic, especially those living outside of India.” (Pg, 197-198)
Elizabeth Puttick explains, “Sahaja Yoga was founded in 1970 by Sri Mataji Nirmala Devi (b. 1923), known simply as Mataji or the Divine Mother. Although Mataji was born into a Protestant family in central India… Sahaja Yoga is in many ways a traditional Hindu path. Mataji was originally a disciple of Osho (formerly Bhagwan Shree Rajneesh), but fell out with him and set up her own movement.” (Pg. 200)
Christopher Partridge recounts, “The New Kadampa Tradition … was founded by the Venerable Geshe Kelsang Gyatso… it is a form of Tibetan Buddhism, although it does not acknowledge the Dalai Lama … as its spiritual head… Unlike other forms of Buddhism popular in the West, the NKT seeks not to offer westernized form of Buddhism, but rather to make traditional Gelugpa Buddhism accessible to Westerners… in 1996, a widely reported controversy flared up over the NKT’s worship of the deity Dorje Shugden… However, not only has the worship of this deity always been controversial within Buddhism, but it is particularly so today, because the current Dalai Lama explicitly reject its validity as orthodox Buddhist practice.” (Pg. 205)
David Miller explains that “Soka Gakkai (Value-creating Society) was established in 1930 as a lay Buddhist organization of the Nichiren Shoshu school of Buddhism… Soka Gakkai members hold to the ‘three great laws’ of Nichiren Shoshu… With its emphasis on personal Buddhist practice, and correspondingly less emphasis on the role of the priesthood, some observers see the movement as a kind of Protestant Buddhism… It has … some high-profile converts, like the singer Tina Turner…” (Pg. 238)
Edward Irons says of Falun Gong [or Falun Dafa (the Great Dharma of the Wheel of the Law)], "[It] appeared on the worldwide scene in 1999 … [It] began as one of the many qigong (cultivation energy) groups that sprang up throughout China in the late 1980s… The Chinese government soon began to eye the movement suspiciously… Falun Gong’s potential power as a social organization was vividly seen in April 1999, when some 10,000 members quietly … surrounded the national leadership’s residential compound… The demonstration was peaceful yet unprecedented in Communist China, and by July 1999 the movement was banned and actively suppressed in China.” (Pg. 265-266)
Elizabeth Purrick says of Georgi Ivanivitch Gurdjieff (1866-1949), “Gurdjieff was heavily criticized in his day… He often demanded free labor and money of his students, wielding seemingly hypnotic influence over them. It is also clear that he had sexual relations with some female followers. His public behavior and statements could be outrageous… And yet, Gurdjieff rises above all this, and is widely acclaimed as one of the greatest teachers of modern times.” (Pg. 327-328)
Lorne Dawson states, “The URANTIA movement is based on the study of the URANTIA Book… first published in 1935… [and supposedly] contains the revelations of numerous alien beings about the true nature of the universe, the history of planet earth (called ‘URANTIA’) and the life of Jesus. The messages were channeled by a person while sleeping and recorded by Dr. William Samuel Sadler, a respected psychiatrist… The sole activity of the membership is to study the book, often in groups. There are no clergy or churches. Disagreements over the legal ownership of the book, its interpretation and the reception of new revelations have led to many struggles and schisms in the movement.” (Pg. 370)
This book will be of great interest to anyone studying of these kinds of groups,
Editor Christopher Partridge (b. 1961) is a professor at Lancaster University. He wrote in the Introduction to this 2004 book, “In this book, the term ‘new religions’ carries essentially the same meaning as the terms ‘new religious movements’ (NRMs), ‘fringe religions’ and ‘alternative religions,’ all of which have been used in scholarly literature on the subject. My decision against using these terms is primarily a matter of personal preference. However, my decision against using another popular term----‘cults’---was taken because of the particularly negative baggage that often attaches to it… Also, because many popular books on new religions have been explicitly ‘anti-cult’ books, it seemed wise to avoid the term altogether…” (Pg. 16-17)
Douglas J. Davies notes that a group of Mormons in 1860 believed that after Joseph Smith’s death in 1844, the leadership should have passed to Smith’s son [rather than to Brigham Young]. This group formed the Reorganized Church of Jesus Christ of Latter-Day Saints in 1860, with its headquarters and temple at Independence, Missouri. Ongoing revelations from its prophet resulted… in the ordination of women in 1985. This branch is far more in line with mainstream Christian belief and in 2001 was renamed ‘The Community of Christ.’” (Pg. 33)
Nigel Scotland says of the Jehovah’s Witnesses, “Joseph Franklin Rutherford … succeeded [Charles Taze] Russell [as leader] in 1916… Rutherford was succeeded by Nathan Knorr (1905-77). Under his presidency a number of significant books were produced, including ‘Let God Be True’ (1946) which ran to more than 17 million copies… A major blow in Knorr’s presidency was the failure of the prediction that the world would end in 1975, which had been predicted in the 8 October 1966 issue of ‘Awake.’ The organization acknowledged their error in the ‘Watchtower’ of 15 March 1980.” (Pg. 41-42)
Allen Anderson says of ‘Oneness’ Pentecostals: “The AOG [Assemblies of God] was split on this issue in 1916, when 156 ministers… were barred from membership over the doctrine of the Trinity, which became a condition for membership. The AOG emerged thereafter… with a ‘Statement of Fundamental Truths’ affirming the Trinity. The split also meant that the AOG had lost its black membership and became an all-white denomination… The AOG’s stand for ‘orthodoxy’ at this time was to ease their later acceptance by evangelicals. Oneness Pentecostalism, in contrast, was destined to remain isolated from the rest of Pentecostalism and Christianity in general, particularly through its … rejection of Trinitarian beliefs.” (Pg, 54)
Christopher Partridge explains, “The Holy Order of MANS [was] foundedr in 1968 by Earl W. Blighton… [It] originally appealed to the hippie community… [it] was essentially a New Age group with an interest in Western esotericism… Blighton himself had links with Freemasonry, Spiritualism, and the [Rosisrucian Order]… In 1974, Blighton unexpectedly died. His successor, Andrew Rossi, took over during a time of significant growth… However, sensitive to the group being labeled a ‘cult’ in the late 1970s… Rossi sought to stress the Christian beliefs and practices within the movement… it eventually led away from esotericism to [Eastern] Orthodox theology.” (Pg. 88)
Peter Jan Margery states, “Medjugorje is probably the most famous and most frequently visited shrine within the network. The authenticity of the apparitions that have taken place there since 1981 is one of the most contentious topics within modern Roman Catholicism… Whatever the case, three diocesan investigative committees have declared the apparitions and messages non-authentic, and in 1998 the Vatican itself accepted that standpoint.” (Pg. 101)
Dan Cohn-Sherok says of Reconstructionist Judaism, “By the end of the 1960s, Reconstructionist Judaism had become a denomination---it had established a seminary to train Reconstructionist rabbis and had instituted a congregational structure… whereby each congregation would be free to evolve its own customs.” (Pg. 116)
Mike McMullen reports, “Three basic principles summarize the beliefs and ideology of the Bahá’í Faith: the oneness of God, the oneness of religion and the oneness of humanity… [God] reveals himself through what Bahá’ís call ‘Manifestations of God.’ … The Manifestations have founded the various historic civilizations around the world, and include, but are not limited to, Abraham, Krishna, Buddha, Zoroaster, Moses, Jesus, Muhammad… and most recently Bahá’ulláh. Bahá’ís believe that while Bahá’ulláh is the LATEST Manifestation sent by God, he will not be the last.” (Pg. 132)
Ron Geaves states, “The 'Sufi Movement' was the name given to the organization created in 1923 by Hazrat Inayat Khan (1883-1923) to replace the ‘Sufi Order’ he created when he left India in 1910… The Sufi Movement is less inclined to the eclecticism of the New Age than the Sufi Order of the West…” (Pg. 138) The Sufi Order of the West, however, “began to attract large numbers from the counter-culture. The Order now attracts considerable numbers of spiritual seekers and has grown since the 1970. It is well established in North America, Britain and western Europe and remains eclectic.” (Pg. 142)
Frank Whaling recounts, “The movement that later became known as the Brahma Kumaris began with the spiritual experiences vouchsafed to Mr. Lekhraj, a respected diamond merchant… [and 60-year-old lay Hindu]… others gravitated towards Lekhraj, who became known as Prajapita Brahma… ‘Dada’ Lekhraj had a strong sense that God, the Supreme Soul, had descended into him with a new and deep message for humanity… His followers became known as the Brahma Kumaris, the pure daughters of Brahma…” (Pg. 175-176)
Ron Greaves says of the 3HO [Healthy, Happy, Holy] Foundation founded by Yogi Bhajan (b. 1929)… [who] is Sikh by background and maintains all the outer symbols of orthodox Khalsa Sikhs… However, the relationship with orthodox Sikhism is not without its problems. Although many Sikhs are proud of Yogi Bhajan’s attempts to introduce westerners to Sikh dharma, others do not believe that it is possible to be Sikh except by birth… contemporary Sikhs are more inclined to perceive their identity as ethnic, especially those living outside of India.” (Pg, 197-198)
Elizabeth Puttick explains, “Sahaja Yoga was founded in 1970 by Sri Mataji Nirmala Devi (b. 1923), known simply as Mataji or the Divine Mother. Although Mataji was born into a Protestant family in central India… Sahaja Yoga is in many ways a traditional Hindu path. Mataji was originally a disciple of Osho (formerly Bhagwan Shree Rajneesh), but fell out with him and set up her own movement.” (Pg. 200)
Christopher Partridge recounts, “The New Kadampa Tradition … was founded by the Venerable Geshe Kelsang Gyatso… it is a form of Tibetan Buddhism, although it does not acknowledge the Dalai Lama … as its spiritual head… Unlike other forms of Buddhism popular in the West, the NKT seeks not to offer westernized form of Buddhism, but rather to make traditional Gelugpa Buddhism accessible to Westerners… in 1996, a widely reported controversy flared up over the NKT’s worship of the deity Dorje Shugden… However, not only has the worship of this deity always been controversial within Buddhism, but it is particularly so today, because the current Dalai Lama explicitly reject its validity as orthodox Buddhist practice.” (Pg. 205)
David Miller explains that “Soka Gakkai (Value-creating Society) was established in 1930 as a lay Buddhist organization of the Nichiren Shoshu school of Buddhism… Soka Gakkai members hold to the ‘three great laws’ of Nichiren Shoshu… With its emphasis on personal Buddhist practice, and correspondingly less emphasis on the role of the priesthood, some observers see the movement as a kind of Protestant Buddhism… It has … some high-profile converts, like the singer Tina Turner…” (Pg. 238)
Edward Irons says of Falun Gong [or Falun Dafa (the Great Dharma of the Wheel of the Law)], "[It] appeared on the worldwide scene in 1999 … [It] began as one of the many qigong (cultivation energy) groups that sprang up throughout China in the late 1980s… The Chinese government soon began to eye the movement suspiciously… Falun Gong’s potential power as a social organization was vividly seen in April 1999, when some 10,000 members quietly … surrounded the national leadership’s residential compound… The demonstration was peaceful yet unprecedented in Communist China, and by July 1999 the movement was banned and actively suppressed in China.” (Pg. 265-266)
Elizabeth Purrick says of Georgi Ivanivitch Gurdjieff (1866-1949), “Gurdjieff was heavily criticized in his day… He often demanded free labor and money of his students, wielding seemingly hypnotic influence over them. It is also clear that he had sexual relations with some female followers. His public behavior and statements could be outrageous… And yet, Gurdjieff rises above all this, and is widely acclaimed as one of the greatest teachers of modern times.” (Pg. 327-328)
Lorne Dawson states, “The URANTIA movement is based on the study of the URANTIA Book… first published in 1935… [and supposedly] contains the revelations of numerous alien beings about the true nature of the universe, the history of planet earth (called ‘URANTIA’) and the life of Jesus. The messages were channeled by a person while sleeping and recorded by Dr. William Samuel Sadler, a respected psychiatrist… The sole activity of the membership is to study the book, often in groups. There are no clergy or churches. Disagreements over the legal ownership of the book, its interpretation and the reception of new revelations have led to many struggles and schisms in the movement.” (Pg. 370)
This book will be of great interest to anyone studying of these kinds of groups,
November 10, 2019
New Religions A Guide by Christopher Partridge is a compilation of over 200 religious entries that ranges from “Christian Science and the Jehovah’s Witnesses to Soka Gakki, Wicca, and Falun Gong.” These accounts are marked by “an unprecedented growth of new religious movements, sects, and alternative spiritualities.”
Each movement is classified, and organized in categories in the various religious traditions. Entries spell out the history, beliefs, practices, and their present-day characteristics. These descriptions are all documented and written by religious and international experts. And this volume provides a wide array of religious and spiritual options available to readers on a quest to learn more about these new faith traditions. Relevant pictures of founders, adherents, and religious symbols also grace this edition.
Each movement is classified, and organized in categories in the various religious traditions. Entries spell out the history, beliefs, practices, and their present-day characteristics. These descriptions are all documented and written by religious and international experts. And this volume provides a wide array of religious and spiritual options available to readers on a quest to learn more about these new faith traditions. Relevant pictures of founders, adherents, and religious symbols also grace this edition.
May 25, 2020
Another excellent resource from Lion, though not in the "flexback" format (which I really like) of their various Handbooks. Does a great job of explaining where various newer religious movements have come from, accessible without "talking down" to the reader, but enough detail to interest the serious student as well as the merely curious.
Displaying 1 - 4 of 4 reviews