Risk Assessment Case Studies CJA/374 Version University of Pho ✓ Solved

Part 1: Write a brief (200 word essay each) on 2 of the following eight essay topics:

1. How is one to be saved or make a successful transition to the afterlife in the six NRMs?

2. What does Bednarowski mean when she says that the afterlives in all six traditions are progressive?

3. What is the nature of death in the six NRMs?

4. What happens after death to individual personality, personal relationships, and family relationships in the six traditions?

5. How do the six NRMs approach the ethical issues of personal behavior, especially sexuality?

6. How do the six NRMs approach the ethical issues surrounding families?

7. How do the six NRMs approach global issues (e.g. war, poverty, environmental problems, etc.)?

8. Which of the NRMs feel they have an ethical responsibility for the state of the universe, and why?

Part 2: Write a brief (200 word essay each) on 2 of the following four essay topics:

1. Why do you think Dawson is so keen to guard against social scientific reductionism?

2. Why does Dawson argue that knowing the social context out of which NRMs emerge is important for understanding NRMs?

3. Compare and contrast Berger's theory of secularization with Stark and Bainbridges' theory of secularization.

4. Outline and discuss the elements of Dawson's typology of NRMs (what he calls 'cults').

Part 3: Write a 2 page paper on what you learned about the Early Buddhist tradition and culture. The emergent Mahayana tradition utilized texts from the Tripitaka to create new conceptions of buddhas and bodhisattvas; write about the early ages of Buddhist culture and traditions.

Part 4: Write a paragraph or two I need this part by friday and I need everything else done by Saturday. Buddhism has been seen by many Western thinkers as a variant of psychology. What psychological concepts are, at least in part, due to Buddhist inspiration? What psychologists and philosophers were influenced by Buddhism?

Part 5: Primary readings for this module deal with three cases of NRMs that ended in violence: the People's Temple, the Branch Davidians, and the UFO cult, Heaven's Gate. As you read these documents, think about whether you can identify the factors that Dawson argues predispose an NRM to violence. In the three case studies (the People's Temple, the Branch Davidians, Heaven's Gate), what was the role of apocalyptic thinking in their violent end? In the three case studies (the People's Temple, the Branch Davidians, Heaven's Gate), what was the role of charismatic leadership in their violent end? In the three case studies (the People's Temple, the Branch Davidians, Heaven's Gate), what was the role of social encapsulation in their violent end?

Paper For Above Instructions

The exploration of New Religious Movements (NRMs) has become increasingly pertinent in understanding contemporary spirituality and community dynamics. This essay discusses two critical aspects of NRMs, specifically focusing on the nature of death within these traditions and the ethical issues related to personal behavior, particularly sexuality.

Firstly, the nature of death in the six NRMs reveals profound differences compared to mainstream religions. For many NRMs, death is not viewed as an end but as a transition to a different state of existence. In traditions like the Hare Krishna movement, the afterlife involves reincarnation, where one's actions (karma) in this life affect their future births (Cox, 2004). This nonlinear understanding of existence allows followers to focus on spiritual growth and moral living, emphasizing that how one lives in this life resonates through the cycles of rebirth (Roberts, 2011). Furthermore, NRMs often embrace apocalyptic narratives that promise an imminent transformation or salvation, shaping members' views of death as a significant yet transient experience (Dawson, 2006). Such beliefs can instill a sense of urgency in followers, motivating them to adhere closely to the community’s ethical standards to gain favorable outcomes in the afterlife.

Secondly, ethical issues surrounding sexuality within NRMs reflect varied perspectives influenced by their cultural contexts and foundational philosophies. Many NRMs adopt teachings that challenge conventional views of sexuality, promoting alternative expressions of human connections. For example, the Raelian movement advocates for sexual liberation, viewing sexuality as a natural and sacred part of human existence (Tay, 2015). Conversely, movements like the Unification Church emphasize strict monogamous relationships, outlining clear guidelines about sexual conduct to uphold community integrity (Gonzalez, 2018). These divergent approaches underscore the understanding that NRMs often function as safe havens for those who may feel marginalized by mainstream cultural norms, offering them a space to explore their beliefs about sexuality without societal judgment.

Particularly noteworthy is the tension between the community's teachings on sexuality and its members' personal experiences. As some NRMs emphasize traditional values, followers may struggle with reconciling their desires with communal expectations, leading to internal conflicts. The teachings can significantly influence how members perceive their sexual identities and relationships, particularly concerning societal issues like gender roles and family structures (Harrison, 2014). Overall, each NRM’s handling of these ethical issues unveils the unique interplay between personal belief systems and collective practices, influencing broader societal conversations about sexuality.

By delving into these two dimensions—death and ethical perspectives on sexuality—one gains insight into how NRMs operate as reflections of contemporary society, presenting alternative frameworks for understanding personal and collective experiences of existence. Such discussions remain critical in unraveling the complexities of modern spirituality and the role of NRMs as catalytic vehicles for social change.

In Part 3, the Early Buddhist tradition reflects a significant evolution in spiritual thought and practice. Buddhism, emerging from the teachings of Siddhartha Gautama, known as the Buddha, emphasizes a path toward enlightenment through the Four Noble Truths and the Eightfold Path (Harvey, 2013). Early Buddhist culture, characterized by its quest for understanding the nature of suffering, propagated teachings that encourage introspective practices such as meditation and mindfulness. Such practices were synthesized into the Mahayana tradition, which expanded the notion of Bodhisattvas—beings who attain enlightenment and then choose to assist others in reaching the same state (Gethin, 1998). This notion reshaped the perception of the spiritual journey from individual salvation to collective enlightenment, deeply influencing later Buddhist communities.

The Mahayana tradition's appropriation of texts from the Tripitaka demonstrates the fluidity of religious development, suggesting that religious truths are subject to interpretation and transformation (Buswell & Lopez, 2014). In Buddhism, the merging of various philosophical schools and local customs throughout Asia led to the emergence of diverse practices and beliefs, emphasizing adaptability as a key feature of its tradition.

Furthermore, the growing emphasis on compassion and wisdom in Buddhist teachings laid the groundwork for contemporary engagement with psychological well-being, motivating numerous Western thinkers to draw parallels between Buddhism and psychology. Figures like Carl Jung and psychiatrists exploring mindfulness illustrate how psychological concepts have found grounding in Buddhist philosophy, showcasing the movement's far-reaching impact beyond its cultural origins (Nhat Hanh, 1999).

As societal issues like mental health come to the forefront in contemporary discourse, understanding the multifaceted influence of Buddhism facilitates a deeper investigation into its contributions to psychology and general wellness paradigms.

In Part 5, analyzing NRMs that ended in violence, such as the People’s Temple, the Branch Davidians, and Heaven's Gate, reveals critical insights into the predilections that foster violent outcomes. Central to these cases is the role of apocalyptic thinking, which often cultivates a sense of urgency among followers, prompting dramatic actions to fulfill prophetic messages (Dawson, 2006). Charismatic leadership plays a pivotal role, as strong leaders can manipulate followers’ beliefs and emotions, leading them toward desperate measures as seen with Jim Jones or David Koresh (Melton, 2000). Additionally, social encapsulation—a concept describing how groups isolate themselves from broader societal influences—contributes to a breeding ground for extremism; isolation intensifies adherence to radical ideologies, thus increasing the risk of violence as a perceived means of defending their beliefs (Bromley, 2002). Overall, studying these NRMs offers crucial lessons on the dynamics responsible for shifts toward violence, highlighting the implications for future understandings of faith and community.

References

• Bromley, D. G. (2002). The Psychology of Religious Violence: A Model for Understanding. In Religious Violence in Contemporary America (pp. 39-54). Routledge.
• Buswell, R. E., & Lopez, D. S. (2014). The Princeton Dictionary of Buddhism. Princeton University Press.
• Cox, J. (2004). The Politics of Religion: Religious Groups and the State in a Multicultural Society. Sage Publications.
• Dawson, L. L. (2006). Comprehending the Sociocultural Dynamics of New Religious Movements: A Sociological Perspective. Journal of Contemporary Religion, 21(2), 251-265.
• Gethin, R. (1998). The Foundations of Buddhism. Oxford University Press.
• Gonzalez, K. E. (2018). The Unification Church: A Sociological Approach. In Handbook of Religion and Society (pp. 215-229). Springer.
• Harvey, P. (2013). An Introduction to Buddhism: Teachings, History and Practices. Cambridge University Press.
• Melton, J. G. (2000). The Encyclopedia of American Religions. Gale Group.
• Nhat Hanh, T. (1999). The Heart of the Buddha's Teaching. Broadway Books.
• Tay, J. (2015). The Culture and Politics of New Religious Movements. In New Religious Movements and Religious Liberty in America (pp. 161-177). Cambridge University Press.