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The anti-cult movement (abbreviated ACM and sometimes called the countercult movement) opposes any new religious movements (NRMs) they characterize as cults. Sociologists David G. Bromley and Anson Shupe initially defined the ACM in 1981 as a collection of groups embracing brainwashing-theory, but later observed a significant shift in ideology towards medicalization of the memberships of new religious movements.〔Shupe, Anson and David G. Bromley. 1994. "," pp. 3-32 in Anson Shupe and David G. Bromley ''Anti-Cult Movements in Cross-Cultural Perspective'', New York, NY: Garland, pp. 9-14.〕 Some Christian organizations also oppose NRMs on theological grounds through church networks and printed literature. == The concept of an ACM == The anti-cult movement is conceptualized as a collection of individuals and groups, whether formally organized or not, who oppose some new religious movements (or "cults"). This countermovement has reportedly recruited participants from family members of "cultists", former group members (or apostates), religious groups (including Jewish groups)〔Feher, Shoshanah. 1994. "Maintaining the Faith: The Jewish Anti-Cult and Counter-Missionary Movement, pp. 33-48 in Anson Shupe and David G. Bromley ''Anti-Cult Movements in Cross-Cultural Perspective'', New York, NY: Garland. 〕 and associations of health professionals.〔Shupe, Anson and David G. Bromley. 1994. "The Modern Anti-Cult Movement in North America," pp. 3-31 in Anson Shupe and David G. Bromley ''Anti-Cult Movements in Cross-Cultural Perspective'', New York, NY: Garland, p. 3. Barker, Eileen. 1995 The Scientific Study of Religion? You Must Be Joking!", ''Journal for the Scientific Study of Religion'' 34 (3): 287-310, p. 297. 〕 Although there is a trend towards globalization,〔Shupe, Anson and David G. Bromley. 1994. "Introduction," pp. vii-xi in Anson Shupe and David G. Bromley ''Anti-Cult Movements in Cross-Cultural Perspective'', New York, NY: Garland, p. x.〕 the social and organizational bases vary significantly from country to country according to the social and political opportunity structures in each place.〔Richardson, James T. and Barend von Driel. 1994 "New Religious Movements in Europe: Developments and Reactions," pp. 129-170 in Anson Shupe and David G. Bromley ''Anti-Cult Movements in Cross-Cultural Perspective'', New York, NY: Garland, p. 137ff.〕 As with many subjects in the social sciences, the movement is variously defined. A significant minority opinion suggests that analysis should treat the secular anti-cult movement separately from the religiously motivated (mainly Christian) groups.〔Cowan, Douglas E. 2002. ("Exits and Migrations: Foregrounding the Christian Counter-cult" ), ''Journal of Contemporary Religion'' 17 (3): 339-354.〕〔 ("Cult Group Controversies: Conceptualizing 'Anti-Cult' and 'Counter-Cult'" )〕 The anti-cult movement might be divided into four classes: # secular counter-cult groups; # Christian evangelical counter-cult groups; # groups formed to counter a specific cult; and # organizations that offer some form of exit counseling.〔Chryssides, George D. 1999. ''Exploring New Religions.'' London & New York: Cassell, p. 345.〕 Most, if not all, the groups involved express the view that there are potentially deleterious effects associated with some new religious movements.〔Possamaï, Adam and Murray Lee. 2004. "New Religious Movements and the Fear of Crime," ''Journal of Contemporary Religion'' 19 (3): 337-352, p. 338.〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「anticult movement」の詳細全文を読む スポンサード リンク
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