Development of new religions

The process and mechanisms that lead to the emergence of religions proceed by innovations modifying existing traditions. Such innovations ultimately lead to schisms, reformations or divisions that separate a new tradition from its predecessor. The dynamics of this can be described in biological analogy, in terms of the mutation and selection of memes, or in economic analogy, in terms of supply and demand.

The innovations originate with charismatic figures who succeed in fascinating larger audiences with their personal spiritual experience. The opposing force of inertia is the priestly establishent that accretes around any religious tradition over time.

Types of religions

Anthony F. C. Wallace^[1] proposed four different forms in which religions could emerge:^[2]

1. Individualistic: the most basic and simplest type. Example: vision quest.
2. Shamanistic: where a part-time religious practitioner uses religion to heal and to divine, usually on the behalf of a client. The Tillamook have four categories of shaman. Examples of shamans include spiritualists and faith healers, palm readers. Shamans acquire religious authority through their own means.
3. Communal: religions featuring an elaborate set of beliefs and practices; group of people arranged in clans by lineage, age group^{[citation needed]}, or some religious societies; people take on roles based on knowledge.
4. Ecclesiastical: the most complex type. Ecclesiastical religion incorporates elements of Wallace's previous three types.

Models of new religious development

Stark and Bainbridge

Rodney Stark and W. S. Bainbridge in their book "Theory of Religion" and in subsequent works present four models of the foundation process of a new religion: the Psychopathological Model, the Entrepreneurial Model, the Social Model and the Normal Revelations model:

1. Psychopathological model: religions are founded during a period of severe stress in the life of the founder. The founder suffers from psychological problems, which they resolve through the founding of the religion. (The development of the religion is for them a form of self-therapy, or self-medication.)
2. Entrepreneurial model: founders of religions act like entrepreneurs, developing new products (religions) to sell to consumers (to convert people to). According to this model, most founders of new religions already have experience in several religious groups before they begin their own. They take ideas eclectically from the pre-existing religions, and try to improve on them to make them more popular.
3. Social model: religions are founded by means of social implosions. Members of the religious group spend less and less time with people outside the group, and more and more time with each other within it. The level of affection and emotional bonding between members of a group increases, and their emotional bonds to members outside the group diminish. According to the social model, when a social implosion occurs, the group will naturally develop a new theology and rituals to accompany it.
4. Normal revelations: religions are founded when the founder interprets ordinary natural phenomena as supernatural; for instance, ascribing his or her own creativity in inventing the religion to that of the deity.

Dogma selection

In the dogma selection model^{[citation needed]}, religion is a set of beliefs which allow humans to encode useful survival tips and social structures. For example, early populations may not have understood microbes (germs), but thinking of illness as being caused by invisible demons that can hop on nearby people and possess them also supplies a mental model that reminds one to stay away from people that are coughing. The demon is an abstraction or approximation of germs and their infectious nature.

Dogma that increases the survival of a group will spread using a kind of Darwinian selection process (see Natural Selection; meme). The most useful dogmas spread because they keep the population that espouses them alive to bear more children. Over time good ideas may "mutate" as new generations or tribal branches alter them and the best variations spread using the selection process described above. Of course sometimes religious doctrine goes awry and ends up in large numbers of deaths, but it is the net benefits that count in the end.

Role of charismatic figures in the development of religions

Many religions have been deeply influenced by charismatic leaders, such as Jesus, Martin Luther, Saint Francis of Assisi, John Calvin, Joseph Smith, etc. These leaders are either the central teacher and founder of the religion (e.g. Muhammad, Jesus, or Gautama) or reformers or prominent persons. Failed or violent new religions were also founded by charismatic leaders, such as Jim Jones.

There is some similarity to the role played by charismatic figures in politics. See list of charismatic leaders.

Periodic reforms and schisms

Further information: Schism (religion), Heresy, Great Awakening, and Generations (book)

Organized religion is subject to permanent tensions between tendencies of traditionalism (priestly ritualism) and personal spirituality, periodically unsettling traditionalist establishment in religious revivals inspired by charismatic leaders. Thus Buddhism and Vedanta are reform movements of Vedic Brahmanism, and Zoroastrianism (probably) represents a reform movement of early Iranian religion. Gnosticism, Early Christianity and Mithraism were subverting established Greco-Roman paganism, High Medieval Catharism and related movements and the Early Modern Reformation were subverting Roman Catholicism, and Pentecostalism subverts mainstream Protestantism.

Arnold J. Toynbee

In A Study of History, Arnold J. Toynbee argues that as civilizations decay, they experience a "schism in the soul" as the creative and spiritual impulse dies. In this environment of spiritual nadir, a few prophets (such as Abraham, Moses, the Old Testament Prophets, and Christ) are given to extraordinary spiritual insight, born of the spiritual decay in the dying civilization. He describes such prophets as "surveyors of the course of secular civilization who report breaks in the road and breakdowns in the traffic, and plot a new spiritual course which will avoid those pitfalls."

Thus, Toynbee argues, the "high points" in secular history coincide with the "low points" in spiritual history, and vice versa. He notes that the call of Abraham followed the defiance of God by the self-confident builders of the Tower of Babel; that the mission of Moses was to rescue God's chosen people from the fleshpots of Egypt; that the prophets of Israel and Judah were inspired to preach repentance from the spiritual backslidings into which Israel lapsed in its "land flowing with milk and honey" which Yahweh had provided for them; and that the Ministry of Christ, whose passion reflected the anguish of the Hellenic "Time of Troubles", was the intervention of God Himself for the purpose of extending to the whole of Mankind the covenant he had made with Israel.

While these new spiritual insights allow for the birth of a new religion and ultimately a new civilization, they are ultimately impermanent. This is due to their tendency to deteriorate after being institutionalized, as men of God degenerate into successful businessmen or men of politics. Toynbee describes the worst corruption of all, however, as "idolizing the terrestrial institution in which the Church Militant on Earth is imperfectly though unavoidably embodied. A church is in danger of lapsing into this idolatry insofar as she lapses into believing herself to be, not merely a depository of truth, but the sole depository of the whole truth in a complete and definite revelation."^{[citation needed]}

Of the possibility that a new religion may arise in Western civilization to finally establish a permanent kingdom of heaven, Toynbee concludes that it is unlikely or impossible. "The manifest reason is exhibited by the nature of Society and the nature of Man. For Society is nothing but the common ground between the fields of action of personalities, and human personality has an innate capacity for evil as well as for good. The establishment of such a single Church Militant as we have imagined would not purge Man of Original Sin. This World is a province of the Kingdom of God, but it is a rebellious province, and, in the nature of things, it will always remain so."

References

1. ^ Anthony Francis Clarke Wallace
2. ^ Peoples, James; Garrick Bailey (2008). Humanity: An Introduction to Cultural Anthropology. Cengage Advantage Books (8 ed.). Cengage Learning. p. 319. ISBN 9780495508748. http://books.google.com/books?id=JBPZ3wfYEF0C. Retrieved 2010-10-13. "In the 1960s, Anthony Wallace proposed a classification of religions that remains influential."  Compare Wallace, Anthony F C (1966). Religion; an anthropological view. Random House. pp. 300. http://books.google.com/books?id=kgfXAAAAMAAJ. Retrieved 2010-10-13. .