The Brethren Cult
…
5 pages
1 file
Sign up for access to the world's latest research
Abstract
When you grow up in the Brethren Cult, everything that happens around you seems perfectly normal. The behaviour of the people, the customs, the interactions, the rules, the beliefs, what is allowed and what is not allowed, while everything that happens outside the Cult is considered tabu, ungodly and for the most minor infringement, you could end up in the Eternal Lake of Fire, which is the preferred place of punishment by those who rule the Brethren Cult. It wasn't till after I was publicly expelled from the Cult in the early 70s, (or "read out" as they call it) that I began to seriously question who they were, where they came from, how they started, and what gave these mother-fuckers the right to treat me the way that they did. The answers were not easy to come by and the actual veridical information was difficult to extrapolate from the mountains of self serving writings many Brethren males are prone to create, believing that everything they have to say is carries the same weight as the holy texts. Still, I persevered, and as I delved further into their history, I soon began to discover that the Brethren are not loved by anybody, and that the mainline churches such as the Presbyterians, Methodists, Catholics and Anglicans, possess amazing amounts of documentation, recording what the Brethren get up to in different countries. Through my contacts, I was also to able to peruse some government intelligence reports on their illegal activities in the international arena, which came as no surprise.
Related papers
Discussion of the dangers of cult involvement and whether the Australian Government is obliged to protect its citizens from such potential dangers.
Routledge eBooks, 2011
Jesus was undoubtedly a problemas were the early Christians, Mohammed and the early Muslims, and Wesley and the early Methodists. Today, L. Ron Hubbard and the Church of Scientology, Louis Farrakhan and the Nation of Islam, Li Hongzhi and Falun Gong; Osama bin Laden and Al Qaida have all been considered a threat not only to their individual followers but also to the very fabric of society. Indeed, throughout history, religious leaders and the movements to which they have given rise have been perceived to be social problems by those who are sure that they know another, truer Truth, and a different, better way of life than that proposed by the new religion. This chapter is concerned not so much with religion per se being considered a problem, but with constructions of images of 'wrong' or 'bad' religions as social problems. Indeed, an integral part of these constructions usually implies the contemporaneous existence of 'good' and 'true' religion as something to be protected and clearly differentiated from bad or false religions, which, in order to avoid confusion, can be denied the label religion and, in the popular parlance of the day, branded as cults or (more commonly for Frenchspeakers) sects. Cults, sects and new religious movements Most lay understandings of the terms 'cult' and 'sect' start from an assumption that the movements are social problems. Exactly what kind of problems they are thought to pose may vary, but these can include imputations of heretical beliefs, political intrigue, child abuse, criminal activity, financial irregularity, the breaking up of families, sexual perversion, medical quackery, and/or the employment of mind control or brainwashing techniques.
Australian Association for the Study of Religion, University of Notre-Dame, Australia, 30 November – 2 December 2023.
Since the academic study of new religious movements (NRMs) began in earnest in the 1960s, scholars have been wary of the term ‘cult’, arguing that it was of no analytical use. Rather it was associated with tabloid journalists and aggrieved parents of young people who had joined NRMs, abandoning their education, careers, and Christianity, as well as their family and friends. However, from 2010 there has been a shift in the perception of the term. Some older scholars still maintain that there are no true ‘cults’, just religions that are delegitimised and found wanting compared to the established World Religions, while younger scholars (notably Aled Thomas and Edward Graham-Hyde) argue that the plethora of memoirs by ex-members of NRMs mean scholars must listen to ex-members, and (via #MeToo) understand them as victims and traumatised. This framework is here applied to three books (The Messiah’s Bride by Megan Norris [2023], the story of Stefanie Hinrichs, a victim of the Little Pebble; Daniella Mestanyek Young’s Uncultured [2022], about The Family International; and Jenna Miscavige-Hill’s Beyond Belief: My Secret Life Inside Scientology and My Harrowing Escape [2013]) and assesses the impact of these harrowing testimonies on the academic study of NRMs.
This paper is an historical-theological reflection on the Schwarzenau Brethren, and especially the branch that developed into the modern-day Church of the Brethren. It addresses Brethren teaching on: Christology, ecclesiology (critique and a constructive argument), (non-)sacramental theology, and nonconformity in the digital age.
Jesus was undoubtedly a problemas were the early Christians, Mohammed and the early Muslims, and Wesley and the early Methodists. Today, L. Ron Hubbard and the Church of Scientology, Louis Farrakhan and the Nation of Islam, Li Hongzhi and Falun Gong; Osama bin Laden and Al Qaida have all been considered a threat not only to their individual followers but also to the very fabric of society. Indeed, throughout history, religious leaders and the movements to which they have given rise have been perceived to be social problems by those who are sure that they know another, truer Truth, and a different, better way of life than that proposed by the new religion.
Journal of Marital and Family Therapy, 1979
Relatively little attention has been paid in the professional literature to the cult phenomenon: what it is, how it attracts converts, what differentiates the vulnerable youth from the mn-vulnerable; the effects of cult membership on the convert's family, and, particularly, in what ways the family can be aided during and after involvement with the cult. The authors have drawn on clinical observations, interviews, and extant literature from a variety of disciplines in constructing a portrait of the vulnerable youth; the techniques used by cults to attract, recruit, and convert members; the dynamics of the recruit's family; and the most effective modes of therapy for intervening. The intent of the article is to stimulate: 1
The Journal of Law and Health, 1996
I. Introduction II. What Is A "Cult"? III. The Civil Liberties Issues IV. Medicalizing A Political Issue V. The Conversion Phenomenon VI. Conclusion I. Introduction America has always been fertile ground for a multiplicity of religious groups, whether homegrown sects like Mormons, Shakers, and Jehovah's Witnesses, or immigrants from abroad like Mennonites, Quakers, and Jews. In the 1970s and 1980s we saw an explosion of new religious groups in America, many of which came to be labeled by their detractors as "cults." The groups were based on a variety of ideologies drawn from Eastern and Western religious traditions and were organized in different ways, but they shared some basic characteristics: all were relatively "high demand" religions, requiring much more of their followers than weekly church attendance and a nominal tithe; all had a charismatic leader; most involved communal living as at least an option and very often a requirement. Further, si...
(2014) in Terry Muck, Harold A. Netland, and Gerald R. McDermott (eds) Handbook of Religion: A Christian Engagement with Traditions, Teachings, and Practices, Grand Rapids, MI: Baker Academic, pp. 568-572.