What's the Difference Between Cults and Religion?: Crash Course Religions #3

Summary

In this episode of Crash Course Religions, John Green explores the blurry line between cults and religions, discussing how the term 'cult' has evolved. Once associated with small, socially accepted groups, the word now evokes fear due to associations with brainwashing and violence. Green examines historical and modern examples, from the early days of Christianity to controversial new religious movements. He argues that the term 'cult' often reflects societal judgment rather than objective truth, suggesting that many religious groups, traditional or not, share common human desires for belonging and meaning.

Takeaways

• 🤔 The distinction between a religion and a cult is not always clear, as societal views on what constitutes a cult have evolved over time.
• 🏛 Historically, the term 'cult' referred to small, elite groups devoted to specific deities in ancient Rome, not the negative connotations it carries today.
• 🌟 Early Christianity was considered a cult before it became widely accepted, highlighting that many religions were once viewed as cults.
• 🔮 Joseph Smith's discovery of the Book of Mormon and the founding of the Latter-Day Saints movement exemplify how a new religious movement can grow from being seen as a cult to becoming mainstream.
• 📚 The term 'cult' gained negative connotations in the 1950s with the rise of fears about brainwashing, particularly during the Korean War.
• 🧠 The Unification Church, founded in South Korea, was one of the groups that faced accusations of brainwashing, despite research showing limited success in recruitment.
• 👤 Charismatic leaders are often associated with cults, but similar leadership is also found in established religions, challenging the distinction.
• 🏦 Financial exploitation and abuse are not unique to cults; they occur in many religious traditions, including those with widespread acceptance.
• 🚨 The label 'cult' can lead to increased danger and marginalization for groups that are already targeted, as seen in the tragic case of MOVE in Philadelphia.
• 📉 Many scholars suggest abandoning the term 'cult' because it implies that harmful practices are exclusive to certain groups, when in fact they are widespread across religions.
• 🌐 Contemporary scholars prefer terms like 'new religious movement' or 'minority religion' that do not carry the negative implications of 'cult' and recognize the fluidity of religious acceptance.

Q & A

What is the historical origin of the term 'cult'?

Historically, the term 'cultus' in ancient Rome referred to small, elite groups devoted to worshiping particular deities, similar to fan clubs for obscure gods.

How did the perception of cults change over time?

The perception of cults shifted from being somewhat eccentric but accepted in ancient times to being seen as bizarre, outlandish, and dangerous in modern times, often associated with groups involved in mass suicides or terrorist acts.

What is an example of a cult that was considered bizarre and dangerous?

Heaven’s Gate is an example of a cult that was considered bizarre and dangerous, as its members died by mass suicide in 1997.

What is the significance of the Book of Mormon in the context of the script?

The Book of Mormon is significant as it was revealed to Joseph Smith, who claimed to have translated it using special stones. It became the foundation of the Latter-Day Saints movement.

How did Joseph Smith's movement evolve over time?

Joseph Smith's movement, initially seen as a fringe group, evolved over time, spreading and growing from the margins to becoming more mainstream, with millions of believers two centuries later.

What is the connection between the concept of 'brainwashing' and the modern understanding of cults?

The modern understanding of cults is connected to the concept of 'brainwashing', which emerged in the 1950s during the Korean War as a way to explain why people joined movements deemed abnormal by society.

Why did the Unification Church become associated with the term 'cult'?

The Unification Church became associated with the term 'cult' due to fears of brainwashing and its practices such as mass wedding ceremonies and aggressive recruitment, despite having roots in traditional Christian ideas.

What are some characteristics that the Devil's Advocate suggests are unique to cults?

The Devil's Advocate suggests that cults have charismatic leaders, enforce rigid social norms, exploit people for financial gain, and can be associated with abuse.

How does John refute the Devil's Advocate's claims about cults?

John refutes the Devil's Advocate's claims by pointing out that similar characteristics, such as charismatic leaders, rigid norms, exploitation, and abuse, can be found in established religions as well.

What is the argument for avoiding the term 'cult' according to the script?

The argument for avoiding the term 'cult' is that it implies that negative traits like abuse and exploitation are unique to certain groups, when in fact these issues are present across religions. It also suggests that the label can lead to further marginalization and danger for already targeted groups.

What alternative terms do scholars suggest using instead of 'cult'?

Scholars suggest using less charged terms such as 'new religious movement' or 'minority religion' to describe groups that have been labeled as cults, as these terms do not carry the negative connotations associated with the word 'cult'.

What is the potential danger of labeling a group as a 'cult'?

Labeling a group as a 'cult' can lead to increased marginalization, change how it is policed, and potentially escalate violence against the group and its members, as illustrated by the MOVE bombing incident in Philadelphia.

Outlines

00:00

🤔 The Complexity of Defining Cults

This paragraph explores the difficulty in distinguishing between a religion and a cult. It starts with a welcoming scenario that could be mistaken for a cult, then delves into historical perspectives on cults, such as the ancient Roman use of 'cultus' for small, elite groups devoted to specific deities. The paragraph discusses how groups like Christianity were once considered cults and how the term has evolved to include negative connotations like brainwashing and exploitation. It also touches on the story of Joseph Smith and the founding of the Latter-Day Saints movement, illustrating the blurry line between what is considered a cult and a religion.

05:01

📚 The Harms and Misconceptions of 'Cult' Labeling

Paragraph 2 discusses the harms associated with labeling a group as a cult, emphasizing that such harms are not exclusive to cults but can be found across various religions. It points out that exploitation, abuse, and the suppression of victims' stories occur in many religious traditions, not just those deemed cults. The conversation between John and the Devil's Advocate highlights the arbitrary nature of the cult label, suggesting that it often reflects societal biases rather than the actual practices of the group. The paragraph also addresses the dangers of the cult label, such as the potential for increased police violence and marginalization, using the example of the MOVE bombing in Philadelphia.

10:02

🎥 Behind the Scenes of Crash Course Religions

The final paragraph is a closing statement that provides information about the production of the Crash Course Religions series. It mentions that the episode was filmed in Indianapolis, Indiana, and acknowledges the contributions of the people involved in creating the series. It also invites viewers to support the show on Patreon to help keep it free for everyone.

Keywords

💡Cult

A cult is often perceived as a group with unconventional or extremist beliefs and practices, sometimes associated with potential dangers to its members or society. In the video, cults are initially presented with stereotypes like white robes and wilderness compounds. However, the script challenges this notion by discussing how historically, cults were more accepted and were groups devoted to worshiping particular deities, similar to fan clubs. The video explores the evolution of the term, its association with fear and brainwashing during the 1950s, and how it's been used to label new or minority religions.

💡Religion

Religion refers to a system of beliefs, practices, and moral codes often centered around the worship of deities or divine figures. The video script contrasts cults with religions, noting that many belief systems we consider religions today, such as Christianity, were once labeled as cults. It emphasizes that the line between what is considered a cult and a religion can be blurry and subjective, with time and societal acceptance playing a role in how these groups are categorized.

💡Brainwashing

Brainwashing is a term that emerged in the 1950s, associated with fears of people being manipulated to adopt certain beliefs or ideologies against their will. In the script, it's mentioned as a concept that was used to explain why individuals joined movements deemed abnormal, such as new religions. The video challenges the scientific validity of brainwashing and its association with cults, suggesting that it's an unfounded idea that has persisted in the public imagination.

💡Latter-Day Saints Movement

The Latter-Day Saints Movement, also known as the Mormon Church, was initiated by Joseph Smith who claimed to have been visited by an angel and to have translated the golden plates into the Book of Mormon. The video uses this movement as an example of a group that started as a cult and grew into a widely recognized religion, illustrating the fluidity of labels and the potential for new religious movements to gain acceptance over time.

💡Charismatic Leader

A charismatic leader is an individual with a compelling and influential personality that can attract and inspire followers. The video contrasts cults, which are said to have charismatic leaders like L. Ron Hubbard of Scientology, with religions that are led by influential figures such as Jesus, Muhammad, and Siddhartha Gautama. It suggests that the presence of a charismatic leader is not unique to cults and can be found in many religious traditions.

💡Rigid Social Norms

Rigid social norms refer to strict codes of conduct or behavior that members of a group are expected to follow. The script mentions how cults are often associated with enforcing such norms, using The Family International as an example. However, it also points out that many established religions have their own strict codes, like Catholic nuns and priests, challenging the idea that rigid norms are unique to cults.

💡Exploitation

Exploitation in the context of the video refers to the manipulation of individuals, often for financial gain. It's a concept associated with cults, where members might be persuaded to give money in exchange for promises of enlightenment or salvation. However, the video argues that exploitation is not exclusive to cults and can be found within many religious communities, including those with substantial followings.

💡MOVE

MOVE was a primarily Black new religious movement in Philadelphia that advocated for a 'natural' lifestyle and resisted racist systems. The video discusses how MOVE was labeled a cult by law enforcement, which led to a tragic misunderstanding and a police bombing that resulted in deaths and destruction. This example is used to illustrate how the label 'cult' can escalate violence and bring additional harm to already marginalized groups.

💡New Religious Movement

A new religious movement refers to a religious group that has recently emerged or is gaining followers. The video suggests that scholars prefer this term over 'cult' as it is less charged and does not imply that the group is inherently harmful or 'bad.' It emphasizes that such movements are simply 'recent' and 'practiced by fewer people,' which includes a wide range of groups, from well-known movements like Jehovah's Witnesses to more niche interests like crystal enthusiasts.

💡Marginalization

Marginalization refers to the act of pushing people or groups to the social and cultural periphery, often resulting in their exclusion from mainstream society. In the context of the video, marginalization is discussed in relation to how groups labeled as cults are often disproportionately targeted by authorities, which can lead to increased harm and violence, as exemplified by the MOVE incident.

💡Abuse

Abuse, as mentioned in the video, can take many forms, including physical, emotional, and financial. It's a harmful practice that the video argues is not exclusive to cults but occurs across various religious traditions. The script points out that even well-established religions have instances of leaders gaining wealth from followers and suppressing victims' stories, suggesting that abuse is a widespread issue that requires attention across all religious contexts.

Highlights

Introduction to the complexity of defining a 'cult'.

Cults historically were accepted by society and not always negative.

The term 'cultus' in ancient Rome referred to small groups devoted to worship.

Christianity was considered a cult in its early days.

Joseph Smith's story and the founding of the Latter-Day Saints movement.

The Book of Mormon as a catalyst for a religious makeover.

The evolution of the Latter-Day Saints movement from fringe to mainstream.

The 1950s shift in perception of 'cults' due to fears of brainwashing.

The Unification Church's association with the 'cult' label.

The Devil’s Advocate segment discussing the characteristics of cults.

Comparison between cults and religions on charismatic leaders and social norms.

The argument that the harms associated with cults are not unique to them.

The suggestion to abandon the term 'cult' due to its negative connotations.

The 'cult' label's impact on law enforcement and societal perception.

The MOVE bombing as an example of how the 'cult' label can escalate violence.

The fluidity of the line between traditional and non-traditional religions.

The conclusion that the term 'cult' is often used to marginalize groups.

The call for less charged terms like new religious movement or minority religion.

The upcoming episode's预告 on the fuzzy lines between magic and religion.

Transcripts

Hi! I'm John Green. Welcome to Crash Course Religions.

So, picture this: you’re in a cozy room, surrounded by  

people welcoming you with good food and kindness. They’re showing interest in your questions,  

your anxieties — in you. Hold on a second: is this a cult?

We’ve all read the headlines,  watched the documentaries,  

and worried about the MLM our cousin joined. 

But without the stereotypes of  white robes, wilderness compounds,  

and tinfoil hats, can we really tell the  difference between a religion and a cult?

[THEME MUSIC]

When we think about cults, we often  think about groups that are bizarre,  

outlandish, and dangerous. Like Heaven’s Gate,  

a doomsday group whose members  died by mass suicide in 1997. 

Or Aum Shinrikyo, a group that piped deadly gas into the Tokyo subway system in 1995. 

Stories like these gain notoriety, capture  our imagination – and make bank on Netflix.

But the word hasn’t always been so…loaded. Historically, cults were a little eccentric,  

sure, but for the most part accepted by society. In ancient Rome, the word “cultus” was used for  

small, elite groups devoted to  worshiping particular deities. 

Like fan clubs for obscure gods, whose temples were  

closer to frat houses than doomsday compounds. The rites of Dionysus got pretty wild, y’all.

Even what we know as Christianity began as a cult—and was viewed as a pretty  

weird one in its early days.

In fact, many belief systems and traditions that we consider religions today were called  

cults when they first emerged. Let’s head to the Thought Bubble…

In the 1820s, a man named Joseph  Smith said he was visited by an angel. 

The angel led him to unearth a golden book written in a language Smith called “Reformed Egyptian.” 

In ninety days, he translated it using special stones, gave the gold book back to the angel,  

and published all 588 pages. He called it the Book of Mormon. 

And with it, he started the  Latter-Day Saints movement.

Smith argued that Christianity needed a  total makeover, and the Book of Mormon,  

which recounts Jesus’ visit to the  Americas, was the start of that makeover. 

Smith’s movement drew tens of thousands of followers, but also countless haters. 

Fleeing persecution, Smith led his  flock– who had picked up the nickname  

Mormons– west from New York to Ohio, then on to Missouri, and eventually, Illinois,  

where, after the locals got wind of his  teachings, he was killed by an angry mob.

But the Latter Day Saints movement didn’t die with Smith. 

It spread and grew, at first on the margins…then, more mainstream. 

By 1972, historian Sydney Ahlstrom  wrote, "One cannot even be sure,  

whether [it] is a sect, a mystery cult, a new religion, a church, a people,  

a nation, or an American subculture; indeed, at different times and places it is all of these.” 

Whatever it’s called, two hundred  years and millions of believers later,  

the Latter-Day Saints movement isn’t the fringe movement it was when it started.

Thanks Thought Bubble! The way we think of the  

word “cult” today started in the 1950s, when fears of brainwashing took hold during the Korean War. 

To the American public, brainwashing was a scary but convincing answer to the question,  

“Why would anyone become a communist?” And before long, it became a way to explain  

people’s interest in other movements that society deemed abnormal, like new religions.

That’s what happened with the Unification Church, which was founded in South Korea in 1954. 

The church itself was influenced by traditional Christian ideas, but became known for holding  

mass wedding ceremonies and recruiting new members by showering them with attention. 

Fears of brainwashing swirled around the Church, even though research showed very  

few people recruited actually joined. Like other small religions before it,  

the movement got slapped with the “cult” label – only this time, the word picked  

up associations with scientifically unfounded  ideas like mind control that continue today.

So where’s the line? Can we really separate cults from religions?

[Cell phone vibrates]

Well, if it isn’t the Devil’s Advocate –  I forgot rhetorical questions summon you.

[DEVIL’S ADVOCATE] Hey Johnny boy! Yeah, the answer is simple. 

Cults have obvious tells: For  one, charismatic leaders like L.  

Ron Hubbard, of the secretive – and  litigious – Church of Scientology.

[JOHN] Please don’t sue us.

But religions have Jesus, Muhammad,  

and Siddhartha Gautama, who I’d argue were a lot more influential than L. Ron Hubbard. 

And better writers. Even the ones who didn’t write.

Seriously though, please don’t sue us.

[DEVIL’S ADVOCATE] Sure, sure, but what about the rigid social norms that cults enforce? 

Like how The Family International required its members to “forsake all”: school, voting,  

doctor visits, even having a job. Seems sus.

[JOHN] Dude, wait until you find  out about Catholic nuns and priests.

[Devil’s Advocate] But think about it. Cults exploit people. 

Members get manipulated into forking over cash in hopes of gaining enlightenment,  

salvation, or belonging. And there’s abuse. 

We’ve seen it with the Branch  Davidians, The Family International—.

[JOHN] —and with Catholic, evangelical, Jewish, Muslim, Buddhist, and Hindu communities. 

Lots of religious leaders gain  wealth from their followers,  

including millionaire pastors  of evangelical megachurches. 

And sadly, abuse and suppression of victims’ stories happen in many religious traditions.

[Devil’s Advocate] But what about–

[JOHN] See you’re just going  to do this for literally ever. 

That’s how these arguments work. I’ve been on Twitter.

[Devil’s Advocate]: It’s actually called X now.

[JOHN]: And…I’m done. The harms we associate with  

“cults” aren’t unique to them. Listen, I have to go. 

I have a dental procedure I would  prefer to this conversation.

So, as I was about to say, many scholars of religion today think we should ditch the word  

“cult” altogether because it implies  that things like abuse, exploitation,  

and violence only happen within those communities  – when the truth is they occur across religions.

Communities labeled “cults” are often viewed as doing religion “wrong,” even if their beliefs  

aren’t that different from accepted religions. Like, devotees of Santa Muerte follow many  

Catholic traditions, like praying with  rosaries or placing offerings on altars.

But they do it in honor of “Saint Death,” who often appears as a  

skeletal woman in a white dress. And, because “Saint Death” isn’t  

recognized by the Catholic Church,  her followers get labeled as cultists. 

So, some scholars argue that the “cult” label reveals less  

about the group itself, and more about whoever’s using the label.

So again I’m not saying that religions–including religions with few followers that demand total  

obedience–can’t cause harm. They cause harm all the time. 

Any system that has both secular and  spiritual power is always going to be  

at risk of causing terrible, terrible harm. I’m saying that this harm is always a threat,  

and always something to pay attention  to in the context of religion,  

regardless of the novelty of belief and practice.

Most experts today prefer less charged terms, like new religious  

movement or minority religion. Words that don’t label a religion  

as necessarily “bad,” just “recent”  and “practiced by fewer people.” 

By that definition, many movements  qualify: Shakers and Jehovah’s Witnesses,  

crystal enthusiasts, and the “spiritual but not religious.”

Because here’s the thing: maybe we want to call an unfamiliar group a cult because  

we’re worried about its members and we want to highlight that they might be in danger. 

But the problem is that sometimes calling something a cult brings on new types of danger.

And in groups already disproportionately targeted by the police, further marginalization  

can be especially dangerous. Take what happened in 1985 between  

the Philadelphia police and a primarily  Black new religious movement called MOVE. 

MOVE’s members were dedicated to resisting racist systems through what they saw as a  

“natural” lifestyle, with practices  like composting and communal living.

But law enforcement repeatedly misunderstood MOVE’s beliefs and labeled them a cult. 

Ultimately, when neighbors complained about members shouting on bullhorns and children  

living in reportedly filthy conditions,  police bombed a home where members lived. 

The bombing killed eleven people and  destroyed the homes of 250 neighbors. 

A report one year later condemned the  police’s actions as “unconscionable.” 

But no one associated with the  bombing was ever criminally charged.

So, while we tend to associate  the word “cult” with violence,

we have to also account for how the  label itself can escalate violence. 

Calling a community a “cult”  can change how it’s policed,  

sometimes bringing more harm to vulnerable people.

At the end of the day, the word “cult” is… complicated. 

It’s changed over time and stretched  to include everything from “drinking  

the Kool-Aid” to being a little too obsessed with Disney World. 

Though the word tries to draw a hard line between traditional and non-traditional  

religions, time tends to blur that line as  new religions gain following and acceptance…  

and old religions participate in some of the abusive practices we associate with cults. 

That line eventually gets so fuzzy that  many scholars argue it doesn’t exist.

So, what is a cult, really? Well, many contemporary scholars argue it’s  

often a way of saying, “This group is too weird or threatening or dangerous to count as a religion.” 

Now, some of those groups are weird  and threatening and dangerous! 

But that label doesn’t bring us closer to  addressing harms within or beyond them. 

The members of these movements seek the same things followers of any other  

religion seek – belonging, meaning, and acceptance. 

And when we look at it that way, the line  isn’t just fuzzy, it’s practically invisible.

Next time, we’re going to examine some more fuzzy lines, specifically, the ones between  

magic and religion. I’ll see you then.

Thanks for watching this episode of Crash Course Religions which was filmed at our  

studio in Indianapolis, Indiana, and was  made with the help of all these nice people. 

If you want to help keep Crash Course free for everyone,  

forever, you can join our community on Patreon.