Cultic Studies Journal, Vol. 12, No. 1, 1995, page 71
The Dictionary attempts to show how lesser cults and sects received their original impetus
from the great world religions. Mather and Nichols cite as their criteria for inclusion
availability of information, interest of the authors, popularity, and influence. There are short
or long essays on each of the selected groups, their leaders, concepts, and terms. In the
long essays, after presenting the history and teachings of a particular group, Mather and
Nichols offer their conclusions. “Note also that most essays contain a comparison/contrast
between the sundry religions and traditional Christianity.” Since total objectivity—”though a
noble goal” --is impossible, Mather and Nichols prefer to be interesting, engaging, and
challenging rather than simply informative. Despite a cumbersome format (double columns,
small print, tiny blurred illustrations), I think they have succeeded.
Mather and Nichols‟s definition of cult differs from Beit-Hallahni‟s as well as from the six
dictionaries I have consulted. AA relatively small, often transitory religious group that
commonly follows a radical leader ...[a cult] unlike a sect espouses radically new religious
beliefs and practices.... [Cult members] frequently exhibit antisocial and neurotic
behavior.... Orthodox Christians have used the term to describe those religious groups that
deny the Trinity and specifically the deity of Jesus Christ.”
Dictionary entries range from AA (Argentium Astrum) to Zwingalism, followed by four
appendices. Appendix 1 quotes the Ecumenical Creeds of Christendom Appendix 2 charts
the links between ancient Christian dogma and modern religious groups Appendix 3 lists 84
cults, sects, and religions and Appendix 4 charts influences on cults, sects, and religious
groups. An eclectic General Bibliography lists 80 volumes, including such diverse authors as
Harvey Cox, Ronald Enroth, Steven Hassan, J.G. Melton, James and Marcia Rudin, and
Anson Shupe and David Bromley, plus separate bibliographies for 50 topics from the
Atherius Society to the Worldwide Church of God. Although periodicals cited were diverse
and eclectic, no use was made of this journal (CSJ), the Cult Observer, or the Cult
Awareness Network News.
Comment
Both of these books belong on the shelves of serious cult watchers. Consultants, exit
counselors, researchers, and executives will find them invaluable. Both are up-to-date for
instance, both describe the tragedy of the Branch Davidians. Because Beit-Hallahni writes
from the perspective of scientific psychology and Mather and Nichols wrap their comments
in Christian theology, they supplement more than they duplicate. However, readers should
recognize the constraints on each of the authors. Beit-Hallahni‟s Encyclopedia reminds me
of one of those video movie guides, but without the ratings. He gives just a few key facts
and applies tight criteria for inclusion. Mather and Nichols‟s Dictionary provides much more
detail and commentary. Although a cultural Christian only, I found it interesting and fair.
In their treatment of the destructive cults, however, neither book is sufficient, for cult
victims, concerned parents, sociologists, psychiatrists, theologians, lawyers, police officers,
faculty in religious studies departments, or the general public. What‟s downplayed or
completely missing? Proved abuse of cult victims, misuses of power, methods of
manipulation, intensive social persuasion, lying, deception, brainwashing, the anticult
movement, and interventions and recovery. Both largely ignore discrepancies between the
public and private belief systems of destructive religious groups and their behavior. To their
credit, Mather and Nichols more than Beit-Hallahni allude to scandals and felony convictions,
hint at victim exploitation, and cite some of the critical literature. In the face of harassment
and litigation, would some brave scholar dare to prepare a third encyclopedia which
described the relative documented dangerousness of selected cults, sects, religions, and the
occult?
Arthur A. Dole
Trenton, Maine
The Dictionary attempts to show how lesser cults and sects received their original impetus
from the great world religions. Mather and Nichols cite as their criteria for inclusion
availability of information, interest of the authors, popularity, and influence. There are short
or long essays on each of the selected groups, their leaders, concepts, and terms. In the
long essays, after presenting the history and teachings of a particular group, Mather and
Nichols offer their conclusions. “Note also that most essays contain a comparison/contrast
between the sundry religions and traditional Christianity.” Since total objectivity—”though a
noble goal” --is impossible, Mather and Nichols prefer to be interesting, engaging, and
challenging rather than simply informative. Despite a cumbersome format (double columns,
small print, tiny blurred illustrations), I think they have succeeded.
Mather and Nichols‟s definition of cult differs from Beit-Hallahni‟s as well as from the six
dictionaries I have consulted. AA relatively small, often transitory religious group that
commonly follows a radical leader ...[a cult] unlike a sect espouses radically new religious
beliefs and practices.... [Cult members] frequently exhibit antisocial and neurotic
behavior.... Orthodox Christians have used the term to describe those religious groups that
deny the Trinity and specifically the deity of Jesus Christ.”
Dictionary entries range from AA (Argentium Astrum) to Zwingalism, followed by four
appendices. Appendix 1 quotes the Ecumenical Creeds of Christendom Appendix 2 charts
the links between ancient Christian dogma and modern religious groups Appendix 3 lists 84
cults, sects, and religions and Appendix 4 charts influences on cults, sects, and religious
groups. An eclectic General Bibliography lists 80 volumes, including such diverse authors as
Harvey Cox, Ronald Enroth, Steven Hassan, J.G. Melton, James and Marcia Rudin, and
Anson Shupe and David Bromley, plus separate bibliographies for 50 topics from the
Atherius Society to the Worldwide Church of God. Although periodicals cited were diverse
and eclectic, no use was made of this journal (CSJ), the Cult Observer, or the Cult
Awareness Network News.
Comment
Both of these books belong on the shelves of serious cult watchers. Consultants, exit
counselors, researchers, and executives will find them invaluable. Both are up-to-date for
instance, both describe the tragedy of the Branch Davidians. Because Beit-Hallahni writes
from the perspective of scientific psychology and Mather and Nichols wrap their comments
in Christian theology, they supplement more than they duplicate. However, readers should
recognize the constraints on each of the authors. Beit-Hallahni‟s Encyclopedia reminds me
of one of those video movie guides, but without the ratings. He gives just a few key facts
and applies tight criteria for inclusion. Mather and Nichols‟s Dictionary provides much more
detail and commentary. Although a cultural Christian only, I found it interesting and fair.
In their treatment of the destructive cults, however, neither book is sufficient, for cult
victims, concerned parents, sociologists, psychiatrists, theologians, lawyers, police officers,
faculty in religious studies departments, or the general public. What‟s downplayed or
completely missing? Proved abuse of cult victims, misuses of power, methods of
manipulation, intensive social persuasion, lying, deception, brainwashing, the anticult
movement, and interventions and recovery. Both largely ignore discrepancies between the
public and private belief systems of destructive religious groups and their behavior. To their
credit, Mather and Nichols more than Beit-Hallahni allude to scandals and felony convictions,
hint at victim exploitation, and cite some of the critical literature. In the face of harassment
and litigation, would some brave scholar dare to prepare a third encyclopedia which
described the relative documented dangerousness of selected cults, sects, religions, and the
occult?
Arthur A. Dole
Trenton, Maine
