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A-Level · Sociology

GSOC.AL15 New Religious Movements, New Age Movements and Religiosity

AQA 7192 · Calculators not allowed · about 75 minutes

Total Marks

Name: _______________________________ Date: ____ / ____ / ______

Answer ALL questions. Write full sentences for questions worth 4 marks or more. Allocate your time so you can attempt the final 12 mark question.

Which one of the following best describes Bryan R. Wilson's and Roy Wallis' approach to classifying new religious movements in contemporary society?

A) A psychological analysis of individual belief
B) A typology dividing movements into world rejecting, world accommodating and world affirming
C) A demographic study of membership by age and class
D) A theological critique of new teachings

(Total for Question 1 is 1 mark)

Define what sociologists mean by a 'new religious movement' in the study of religion in society.

(Total for Question 2 is 2 marks)

Identify one feature of a world rejecting new religious movement as described by Wallis, and explain how that feature shows the group is world rejecting.

(Total for Question 3 is 4 marks)

Identify and explain one feature of a world affirming new religious movement, according to Wallis.

(Total for Question 4 is 4 marks)

Describe one way that New Age 'self spirituality' differs from traditional organised religion, using Heelas' idea of subjective-life spirituality in a contemporary UK context.

(Total for Question 5 is 3 marks)

Describe two reasons, given by Steve Bruce, why people may join new religious or New Age movements.

(Total for Question 6 is 4 marks)

Item A: A short report from a hypothetical community centre in a UK town. 'Over the last five years a growing number of people in their thirties and forties have attended workshops on mindfulness, reiki taster sessions and small group spiritual retreats. Many describe themselves as 'spiritual but not religious' and say they use practices to cope with work stress rather than to join any organisation.' Using Item A and your knowledge, explain two features of New Age movements illustrated by this report.

(Total for Question 7 is 4 marks)

Outline and explain two reasons why people might join a new religious movement, such as a charismatic sect, drawing on sociological explanations.

(Total for Question 8 is 4 marks)

Explain two criticisms sociologists have made of the idea that relative deprivation always leads people to join new religious movements.

(Total for Question 9 is 4 marks)

State one methodological difficulty researchers face when studying new religious movements and New Age groups in the UK.

(Total for Question 10 is 2 marks)

Define Heelas' term 'subjective-life spirituality' as used when analysing New Age movements in Britain.

(Total for Question 11 is 2 marks)

Identify and explain one way Bruce's explanation of social change can account for growth in New Age spirituality.

(Total for Question 12 is 4 marks)

Compare two differences between how Wallis categorises new religious movements and how Heelas describes New Age spirituality.

(Total for Question 13 is 4 marks)

Explain one practical reason why someone attracted to New Age practices might prefer workshops and short courses to joining a formal religious group.

(Total for Question 14 is 4 marks)

State one piece of evidence sociologists might use to argue that New Age spirituality is becoming more common in the UK, rather than less common.

(Total for Question 15 is 2 marks)

Discuss how far sociologists would agree that the growth of New Age movements shows that religion is becoming more individualistic in contemporary society.

(Total for Question 16 is 12 marks)

Mark scheme · GSOC.AL15 New Religious Movements, New Age Movements and Religiosity

Question 1

B1 B (typology into world rejecting, world accommodating and world affirming)
Answer: B

Question 2

B1 identifies that a new religious movement is a recently formed group with religious or spiritual beliefs, not part of an established church or denomination (oe)
B1 development, e.g. often centred on novel teachings, charismatic leaders or alternative spiritual practices
Answer: A new religious movement is a recently formed group with religious or spiritual beliefs that is not part of an established church or denomination, often centred on new teachings, charismatic leaders or alternative spiritual practices.

Question 3

B1 identifies one feature, e.g. strict separation from wider society or demands for members to resign from jobs or relationships
B1 explains how this shows world rejecting, e.g. separating from society demonstrates rejection of mainstream values and a desire to create an alternative moral world
B1 identifies a second related feature, e.g. strong ethical rules, strict behavioural codes or authority of a leader
B1 explains further, e.g. strict rules reinforce the group's distinct identity and discourage members from engaging with mainstream institutions
Answer: One feature is strict separation from wider society, such as leaving jobs or limiting contact with family; this shows world rejecting tendencies because the group actively refuses mainstream values and aims to create an alternative way of life. A second feature is strict behavioural rules and obedience to a leader, reinforcing a distinct identity and discouraging members from participating in mainstream institutions.

Question 4

B1 identifies one feature, e.g. emphasis on techniques for personal improvement or spiritual development while keeping ordinary life
B1 explains how this shows world affirming, e.g. these groups accept the world and offer tools to succeed within it rather than rejecting society
B1 identifies a second feature, e.g. lack of strong communal demands so members can remain part of mainstream institutions
B1 explains further, e.g. members can use practices for personal benefit without abandoning jobs, family or social roles
Answer: One feature is an emphasis on techniques for personal improvement or spiritual development while continuing ordinary life, showing world affirming character because the group accepts mainstream society and offers tools to succeed within it. Another feature is the lack of strong communal demands, allowing members to remain part of mainstream institutions and use practices for personal benefit without abandoning jobs or family.

Question 5

B1 identifies one difference, e.g. New Age focuses on personal experience and self development rather than external doctrines or institutions
B1 development, e.g. practices may include meditation, healing or therapy rather than formal worship
B1 further development, e.g. this spirituality is often individualised and tailored to the person's needs
Answer: Heelas' New Age self spirituality focuses on personal experience and self development rather than external doctrines or institutions; practices include meditation, healing or therapy instead of formal worship, and the spirituality is often individualised and tailored to each person's needs.

Question 6

B1 identifies reason one, e.g. social change such as rapid modernisation or secularisation can create spiritual uncertainty that attracts people to new forms of religion
B1 development of reason one, e.g. people seek meaning and community when traditional structures are disrupted
B1 identifies reason two, e.g. relative deprivation or feelings of personal loss in status can motivate individuals to seek new spiritual resources
B1 development of reason two, e.g. offering hope of personal improvement or compensation for perceived deficiencies
Answer: Bruce suggests social change such as rapid modernisation can produce spiritual uncertainty that draws people to new forms of religion as they seek meaning and community. He also points to relative deprivation or personal feelings of loss in status, which may motivate people to seek new spiritual resources offering hope or compensation.

Question 7

B1 identifies a feature from Item A, e.g. 'spiritual but not religious' individual spirituality or subjective-life spirituality
B1 explains how this matches New Age self spirituality, e.g. focus on personal experience and coping rather than formal belief or church membership
B1 identifies a second feature from Item A, e.g. emphasis on practices and workshops rather than joining an organisation
B1 explains how this shows world affirming or consumer style participation, e.g. people pick practices to suit needs and remain within mainstream life
Answer: Item A shows people describing themselves as 'spiritual but not religious', illustrating New Age subjective-life spirituality focused on personal experience and coping rather than formal beliefs or church membership. It also shows emphasis on short workshops and practices rather than joining organisations, consistent with world affirming or consumer style participation where people pick spiritual techniques while remaining in mainstream work and family life.

Question 8

B1 identifies reason one, e.g. marginality: those marginal to society may be attracted to NRMs offering status and belonging
B1 develops reason one, e.g. NRMs can provide identity, community and resources to those on margins
B1 identifies reason two, e.g. charismatic leadership or spiritual experience can attract people seeking meaning
B1 develops reason two, e.g. emotional bonding to a leader or transformative experience motivates commitment
Answer: One reason is marginality: people who are marginal in society may join NRMs because such groups offer status, belonging and support. A second reason is the attraction of charismatic leadership or compelling spiritual experience, which can give individuals meaning and emotional commitment to a new group.

Question 9

B1 identifies criticism one, e.g. not all deprived people join NRMs, many remain secular or join mainstream religion
B1 develops criticism one, e.g. relative deprivation may be only one factor among many such as culture, personality and existing networks
B1 identifies criticism two, e.g. evidence is mixed and some join NRMs for spiritual curiosity or middle class self development rather than deprivation
B1 develops criticism two, e.g. New Age movements often attract middle class people seeking self improvement, which contradicts a simple deprivation model
Answer: One criticism is that not all deprived people join NRMs, many remain secular or join mainstream religion, showing deprivation is only one factor among culture, personality and social networks. A second criticism is that evidence is mixed, and New Age movements often attract middle class people seeking self development, which contradicts the idea that relative deprivation alone explains joining.

Question 10

B1 identifies a difficulty, e.g. gaining access because NRMs may be secretive or distrustful of outsiders
B1 brief development, e.g. this can limit sample size or bias results towards more open groups
Answer: One difficulty is gaining access because NRMs may be secretive or distrustful of outsiders, which can limit sample size or bias research towards more open groups.

Question 11

B1 identifies the core idea, e.g. focus on individual experience and self development rather than external doctrines or organisational authority
B1 development, e.g. spirituality is seen as a resource for personal life and wellbeing rather than collective worship
Answer: Subjective-life spirituality focuses on individual experience and self development rather than external doctrines or organisational authority, seeing spirituality as a resource for personal life and wellbeing rather than collective worship.

Question 12

B1 identifies Bruce's social change explanation, e.g. rapid modernisation and loss of traditional community ties creating spiritual vacuum
B1 explains how this leads to growth in New Age spirituality, e.g. people seek new sources of meaning and identity outside traditional churches
B1 identifies a further developed point, e.g. growing individualism and consumer culture mean people pick spiritual goods to suit personal tastes
B1 explains further, e.g. New Age offerings fit a consumerist spiritual market and spread through media and workplaces
Answer: Bruce argues social change such as modernisation and the loss of traditional community ties creates a spiritual vacuum, so people seek new sources of meaning like New Age spirituality. He also notes growing individualism and consumer culture lead people to pick spiritual goods to suit personal tastes, helping New Age practices spread through media and workplaces.

Question 13

B1 identifies one difference, e.g. Wallis provides a typology based on relation to society, while Heelas focuses on subjective experience and content of beliefs
B1 develops that difference, e.g. Wallis distinguishes world rejecting, accommodating and affirming based on social stance, Heelas analyses individualised spirituality trends
B1 identifies a second difference, e.g. Wallis treats movements as social organisations, Heelas attends to individual practices and meanings
B1 develops second difference, e.g. Wallis helps classify organisations sociologically, Heelas helps explain cultural shifts toward personal spirituality
Answer: Wallis offers a typology based on a movement's relation to wider society, distinguishing world rejecting, accommodating and affirming groups, whereas Heelas focuses on subjective-life spirituality and the content of individual experience. Wallis treats movements as social organisations that can be classified, while Heelas attends to the individual practices and meanings that explain cultural shifts toward personal spirituality.

Question 14

B1 identifies a practical reason, e.g. convenience and fit with busy working and family lives
B1 develops reason, e.g. workshops are short, scheduled and require no long term commitment so fit around jobs and childcare
B1 identifies a second linked reason, e.g. variety and consumer choice
B1 develops second reason, e.g. people can try different practices, pick what helps them and avoid organisational obligations
Answer: A practical reason is convenience for busy working and family lives: workshops are short and require no long term commitment so they fit around jobs and childcare. Another linked reason is consumer choice: people can try different practices and pick what helps them without taking on organisational obligations.

Question 15

B1 identifies evidence, e.g. increases in numbers attending mindfulness courses, yoga classes or spiritual festivals
B1 brief development, e.g. such attendance figures and the growth of related businesses suggest rising interest in New Age practices
Answer: One piece of evidence is increases in numbers attending mindfulness courses, yoga classes or spiritual festivals; such attendance figures and growth of related businesses suggest rising interest in New Age practices.

Question 16

Level 1 (1-3): Simple statements about New Age movements or individualism with little development or balance
Level 2 (4-6): Some relevant knowledge and argument offered, with basic links between New Age features and individualism but limited evaluation or balance
Level 3 (7-9): Clear argument showing how New Age features support the view that religion is more individualistic, supported by sociological ideas such as Heelas and Bruce, with some counter-arguments considered
Level 4 (10-12): A well developed balanced evaluation, integrating evidence and sociological perspectives, considering counter-evidence such as communal NRMs, continuing organised religion, and arriving at a supported conclusion
Indicative content:
- Arguments that support the view: Heelas' subjective-life spirituality shows personal inward focus and self spirituality; emphasis on choice, pick and mix spirituality and consumerist spirituality suggests individualised religion; workshops and practices fit individual schedules rather than collective worship.
- Evidence for individualism: growth in mindfulness, yoga, spiritual retail and self-help markets; many describe themselves as 'spiritual but not religious', indicating detachment from organised religion.
- Counter-arguments: Wallis' typology shows some NRMs remain communal and world rejecting, emphasising collective commitments rather than individualism; organised churches and denominations continue to provide collective rituals and community for many people.
- Bruce's social change explanation: modernisation and loss of traditional community can drive individual search for meaning, but Bruce also notes institutional decline can lead to both individual spirituality and new communal movements.
- Sociological caution: membership patterns vary by class and age; New Age often attracts middle class people but other NRMs attract marginalised groups, so generalising about 'religion becoming individualistic' risks oversimplification.
- Methodological points: measuring 'individualism' is difficult; survey evidence on beliefs and practices must be interpreted cautiously and may not capture informal communal spiritual networks.
- Conclusion guidance: on balance, many sociologists would argue there is a trend towards more individualised forms of spirituality, especially in New Age movements, but this coexists with continued communal religion and new communal NRMs, so the claim should be qualified rather than accepted without reservation.

New Religious Movements, New Age Movements and Religiosity - Worksheets, Questions and Revision