A sect is in a non-Indian context generally a small religious or political group. Sects have many beliefs and practices in common with the religion or party that they have broken off from, but are differentiated by a number of doctrinal differences. In contrast, a denomination is a large, well-established religious group; however, in Islam, the large groups such as Wahabi, Shi'a and Sunni are referred to as "sects", not "denominations". In politics, a mass party typically tolerates a variety of views and interpretations, insisting only on a limited number of basic principles as a condition for membership.
Sociologists Starks and Bainbridge use the general definition and additionally assert that "sects claim to be authentic purged, refurbished version of the faith from which they split" Stark, Rodney, and Williams Sims Bainbridge (1979) Of Churches, Sects, and Cults: Preliminary Concepts for a Theory of Religious Movements Journal for the Scientific Study of Religion 18, no 2: 117-33. They further assert that sects have, in contrast to churches, a high degree of tension with the surrounding society Stark, Rodney, and Williams Sims Bainbridge (1985) The Future of Religion: Secularization, Revival, and Cult formation Berkeley and Los Angeles: University of California Press.
Sectarianism is sometimes defined in the sociology of religion as a worldview that emphasizes the unique legitimacy of believers' creed and practices and that heightens tension with the larger society by engaging in boundary-maintaining practices. McGuire, Meredith B. "Religion: the Social Context" fifth edition (2002) ISBN 0534541267 page 338
A religious or political cult, by contrast, also has a high degree of tension with the surrounding society, but its beliefs are, within the context of that society, new and innovative. Whereas the cult is able to enforce its norms and ideas against members, a sect normally doesn't strictly have "members" with definite obligations, only followers, sympathisers, supporters or believers.
Mass-based socialist, social-democratic, labor and communist parties often had their historical origin in utopian sects, and also subsequently produced many sects, which split off from the mass party. In particular, the communist parties from 1919 experienced numerous splits; some of them, it is argued, were sects from their foundation.
One of the main factors that seems to produce political sects is the rigid continued adherence to a doctrine or idea after its time has passed, or after it has ceased to have clear applicability to a changing reality.
The English sociologist Roy WallisBarker, E. New Religious Movements: A Practical Introduction (1990), Bernan Press, ISBN 0113409273 argues that a sect is characterized by “epistemological authoritarianism”: sects possess some authoritative locus for the legitimate attribution of heresy. According to Wallis, “sects lay a claim to possess unique and privileged access to the truth or salvation and “their committed adherents typically regard all those outside the confines of the collectivity as 'in error'”. He contrasts this with a cult that he described as characterized by “epistemological individualism” by which he means that “the cult has no clear locus of final authority beyond the individual member.” Wallis, Roy The Road to Total Freedom A Sociological analysis of Scientology (1976) available online (bad scan) Wallis, Roy Scientology: Therapeutic Cult to Religious Sect abstract only (1975)
طائفة | Kult | Sekta | Сэкта | Секта | Sekt | Sekte | Secta | Secte | Sértrúarsöfnuður | כת | Szekta | カルト | Sekten | Kultas | Sekte | Kult religijny | Sekta | Seita | Секта | Kult | Kult | Kultti | Sekt | 邪教