Churches are the dominant religious organisation in society that seeks to include all social groups within the membership. They therefore have the most members which gives them the most influence. Churches support and reinforce society's norms and values. This means that churches are more appealing to a wider number of people. Churches are uniquely legitimate. A church claims to have the answer to all questions and doesn't accept answers that other religions provide. In churches members are generally not expected to be highly committed to be members. Therefore it takes less of a life change to be part of a church. However Some sociologists would argue that a secularisation process has occurred and churches no longer have great influence. Even major religions such as Christianity no longer has any real influence as only 10% of people regularly attend places of worship. This essay will assess sociological explanations for the increasing number of religions and spiritual organisations and movements in society today. New religious movements are always increasing. These movements have always existed but there was a big increase in the 20th century, especially since the 1960s. Although it can be difficult to classify these movements, there have been numerous attempts to classify them. With the number of new religious movements present in the 1970s, Wallis classified these movements into three types according to their relationships to the outside world. The first type which is world-rejecting new religious movements is similar to sects as described by Troeltsch. Most movements of this type are not traditional and want a change in the world which seems to be evil or corrupt. The members have to obey strict rules and have to leave their social life behind them. Some of these movements are millenarian. These movements attract mostly those people who are marginalized. An example of this type of movements is The Moonies. The second type is world-accommodating movements, which are normally offshoots of a church or denomination. They neither accept nor reject the world but simply live within it. They are even tolerant of other beliefs; such an example is the Pentecostalists. The last type which Wallis classifies is the world-affirming new religious movements. These do not have any form of organization and do not have specific rules because its members believe mostly in human growth. They normally tolerate other religions, and they try to attract people mostly from the middle class through the media. Examples of these types of movements are the New Age and the Church of Scientology. These movements are vastly increasing. There can be various reasons which may lead to this growth. Weber argued that it can be due to the marginality within groups in society. These new movements mostly attract people because they can feel they are not receiving the rewards that they deserve. The increase in NRM's may also be due to relative deprivation. This refers to the subjective sense of being deprived. Being deprived doesn't only apply to the working class but may also apply to those who are well off but feel as though they are deprived in some way compared to others and may feel spiritually deprived. As we are living in a materialistic, consumerist world we are always seeking to gain something in one way or another. As a result Wallis argues this maybe the reason in which we turn to sects for a sense of community and belonging. Also as argued by Stark and Bainbridge those who are relatively deprived break away from churches to form sects. When looking at the growth of NRM's we can also look at social change to help explain it further. Wilson argues that periods of rapid change disrupt and undermine established norms and values, producing anomie or normlessness. A s there is so much uncertainty as we live in a fragmented society as described by postmodernists, those of us who are most affected by disruption may turn to sects as a solution. Bruce sees the growth of sects and cults today as a response to the social changes involved in modernisation and secularisation. In Bruce's view, society is now secularised and therefore people are less attracted to the traditional churches and strict sects, because these demand too much commitment. People now prefer cults because they are less demanding fewer sacrifices. There has been a significant growth with world rejecting NRM's and world affirming NRM's. For world rejecting NRM's, Adolescents and young adults are targeted. They Offer some certainty at an otherwise uncertain time, no dependants makes membership easier and radical beliefs appeal to the young with rapid turnover of members as a result of reliance on young. or world affirming NRM's Bruce argues that their growth is a response to modernity, especially to the rationalisation of work. These provide both a sense of identity and techniques that promise success in this world. Wallis also notes some movements of middle ground have grown and has attracted disillusioned former members of world rejecting NRMs because they provide a halfway house back to a more conventional lifestyle. There has also been a growth in NAM's, these are also known as new age movements. he 1980\'s and 90\'s has seen the growth of these so called New Age movements - the majority of which are cults based on such things as spiritual healing, paganism and ecology.. They tend to be client and audience style cults. Many of these movements are hybrids of different belief systems and rely on the media to get their message across. Heelas argues that there are two common themes that characterise the New Age and these are self spirituality, this is when new agers seeking the spiritual have turned away from traditional 'external' religions such as the churches and instead look inside themselves to find it. Also because of detraditionalisation the new age rejects the spiritual authority of external traditional sources such as priests or sacred texts. Instead it values personal experience and believes that we can discover the truth for ourselves and within ourselves. Drane a postmodernist argues that its appeal is part of a shift towards poatmodern society. One of the features of postmodern society is a loss of faith in meta narratives or claims to have 'the truth'. As science has failed to deliver in its promise to bring progress to a better world it has instead given us war, genocide, environmental destruction and also global warming. This has resulted in people losing their faith in experts and professionals and they are disillusioned with churches failure to meet their spiritual needs. Even though NRM's and NAM's are increasing they are generally short lived. This is because Interest is linked to the changing nature of modern culture. For example Scientology has increased in popularity as it is practised by a number of Hollywood celebrities. John Travolta made a film Battlefield Earth in tribute to the leader L. Ron Hubbard. Some people only join at times of crises and leave when that crisis is over. For example women are far more likely to join sects and cults at times of organismic tension such as depression and anorexia. Commitment often depends on the leadership groups have. For example the Branch Davidians had a highly charismatic leader in David Koresh. His presence meant that members were highly committed, rejected society and unlikely to leave. Some New Religious Movements are of their time, but quickly date and fade. For example the number of apocalyptic sects that sprung up around the millennium has diminished in popularity and influence. Some groups fail to recruit beyond their original members. Some New Religious Movements are marginalised to such an extent that it very difficult for them to survive. Established religious movements such as churches and denominations have more enduring power and attraction. To conclude, the main problem with categorising religious groups is their diverse characteristics. The criteria used to distinguish religious movements from one another is limited, leaving out a number of important Christian faiths and not applying to non-Christian faiths at all. Sociologists have very little idea about how a sect turns into a denomination. This gives the impression that any sociological theory that seeks to categorise NRMs is vague and lacks empirical support. Postmodernists would theoretically criticise the categorisation of NRM as religion is now personalised. It is impossible to distinguish between a cult, sect and denomination because individual members see them and use them in different ways. They would argue that the people join NRMs through choice rather than any societal reason.