MODEL ESSAY ANSWER
“Assess the view that New Religious Movements are mainly for the middle classes and the young.” [33 marks]

Introduction
New Religious Movements are often viewed as non-traditional organisations, such as sects and cults. Sociologists believe that there are differences within such groups and thus, they could help to explain why certain social groups might find them appealing. Traditional organisations are often referred to as churches and denominations. They also might appeal to certain groups more than others.
Arguably, the middle classes find NRMS more appealing because according to Wallis the affluent middle class are more likely to suffer from relative deprivation. Despite their wealth and having all the material comforts of life, they feel a spiritual void. So, a cult – which, according to Stark & Bainbridge offer compensation by offering people the things they lack; might appeal to those who materially have everything but spiritually lack fulfilment. Also, most cults allow members to lead conventional lifestyles – a factor appealing to the middle classes who might need to retain this sort of life in order to keep on making money.
However, Troelstch believes that the M/C actually find the more conventional church more appealing. This is because the church is very well-established in society and perceived as hierarchical and formal. Belonging to a church therefore serves to reinforce their status in society or their local community. E.G Several wealthy and famous people like Tom Cruise & John Travolta belong to Scientology – which even though perceived as a cult actually regards itself as a church and has been established in American society for over fifty years.
Wilson believes though that NRMS still have greater appeal for the M/C, especially young, white ones. In the 1960s, when many such groups became popular, these young people – disaffected and dissatisfied with the mainstream goals of life, saw their alternative nature as very appealing. Many would have gravitated towards world rejecting sects who offer an escape from a world that forces them to conform. Also, many would have been easy to brainwash as arguably, disillusioned young people would be easier to convert.
Although, as Wallis notes, many world-rejecting sects still need some type of financial income to survive minimal contact with the outside world. One of their methods is to persuade members to part with their worldly goods by handing over their life savings, etc to the sect (something the founder of The Panacea Society did). Thus, young people might not necessarily find this type of sect appealing as they have yet to accrue assets and wealth. But to a wealthy, M/C, individual who is unhappy with their materialistic life, unburdening themselves of their wealth by joining such a sect, might make them happy.
The issue of money though, points us towards Weber who argued that cults and sects are actually appealing to those who have little money and feel marginalised in society. These tend to be the lower social classes who perhaps, have not had the opportunities to become successful and are living in poverty. Unhappy about living in an unjust (capitalist world), the small but extreme sect suddenly becomes appealing. Here, they can live a communal lifestyle where their basic needs are met and they can share that life with others who have gone through a similar experience in the ‘outside’ world. Indeed, The People’s Temple initially appealed to many lower-class (black) Americans as the leader, Jim Jones was anti-capitalistic in his views, mixing them with evangelical Christianity.
However, the economically poorer W/C doesn’t necessarily find sects and cults more appealing than traditional organisations. Pryce studied West Indians in Bristol and argued that their dominant faith, Pentecostalism had special appeal to the W/C because it embraced values that could help them prosper in life. Furthermore, due to the joyful nature of prayer and worship, this faith appeals to a wide range of age groups which is evident when studying congregations in their ‘mega’ churches such as Glory House or Ruach in London.
The further appeal of NRMS to the lower social classes can also be seen in the historic rise of Methodism. Beginning life as a sect it quickly transformed into a denomination as its numbers swelled. The upheavals of the Industrial Revolution meant that many of the rural W/C used Methodism to help them to adjust.
Indeed, Wilson believes that various instances of social change can lead to more groups becoming marginal and NRMS then have a fertile ground in which to grow. Weber saw the W/C as being more marginalised but arguably, the middle classes can suffer too. In recent economic depressions, there might be many middle class people who have lost their business, homes, etc and have ended up with nothing. They may turn to alternative religions to help them overcome their troubles. A sect for example that offers a communal lifestyle might be appealing because it gives them a roof over their head and food to eat.
At the other end of the scale, the middle classes also find NAMs appealing as these provide a gateway out of their successful, material lives. Bruce argues that the university –educated M/C who have accomplished many goals in life, particularly in their careers, often find that work success comes at a heavy price as they have little time to relax. Many who find themselves ‘burned out’ might like the idea of disappearing to places like the Kendal Project in the Lakes or the Findhorn Community in Scotland where members live life at a slower pace, meditating and enjoying simple things like growing vegetables, etc. Thus the issue of money and the attraction of NRMS is actually quite complex as they appeal to the middle classes who have money but stressful lives or those who had money and have lost it all.
The problem with saying that NRMS are more appealing to either the young or M/C is that many don’t actually survive for very long. Niehbuhr believes that younger generations who are born into communal-style sects simply don’t share the same enthusiasm as their parents who joined voluntarily and might actually want to explore the outside world and make up their own minds about it.
This particular issue is not confined to non-traditional organisations though. Statistics show that young people have less of an interest in religion in general. Amongst white Christians in the UK, only 1 in 20 18-24year olds attend church compared to 1 in 6 of the over 65s. Voas believes a dramatic drop in Sunday School attendance (from 55% to 4% during the 20th Century) is partly to blame.
Similarly, Modood has found that amongst Afro-Caribbean and Asian communities, the second and third generations see religion as less important to them as their elders. However, given that religion may have been used by older people to help them adjust to a new society, it is, to a certain degree easy to see why British-born Asians or Afro-Caribbeans see religion differently.
Many writers have claimed that young people might see world-rejecting sects as appealing because it allows them to break free from the dominant norms and values of society. It could be argued though, that traditional religions who adopt an extreme outlook might also be appealing to the young. For instance, many of the perpetrators of the 7/7 bombings in London were overwhelmingly young and evidence suggested that they had become radicalised. Interestingly, Choudhry argues that radicalisation amongst Muslim youths often occurs where they have previously shown no interest in religion and have little knowledge of Islam. Extremist groups can therefore fill their minds with a predominantly extreme, religious views. Such groups have sought to target both the middle and lower social classes.
However, extreme Muslim radicals are a minority and in general, it seems to be that younger people are less religious. Social change though might help us to understand why younger people might embrace religion more readily. The Postmodern view might help us to see that young people might equally find both traditional and non-traditional organisations appealing.
Lyon argues that traditional religion has ‘resurged’ in the postmodern world – so young people don’t necessarily have to seek out alternatives that might seem more exciting and less mainstream. For instance, the Harvest Crusades preach traditional Christianity but do so in a very non-traditional way. They use alternative rock musicians and venues such as Disneyland or the Annaheim Stadium. As a result, millions of young people find Christianity appealing.
The Postmodern world also encourages people to ‘pick n mix’ their religious beliefs. This might be more appealing to the young who are still finding their way in the world and have yet to work out their beliefs and outlooks. Also, given that young people are usually more media-literate, they might find the religious groups who use the internet to promote themselves as more accessible and more interesting.
In conclusion, it cannot really be said that NRMS are especially appealing to the young and middle class given that various research has shown that other social groups might also find such groups appealing. Also, the fact that many NRMS have a short shelf life might indicate that their appeal is only transitory anyway. Traditional religious organisations have shown to be more enduring and that many people use them still. Various pieces of research has shown us that different social classes might have different reasons as to why they find some groups more appealing than others just as different age groups gravitate to some groups and not others.