In this paper, I shall consider Max Weber's Sekte theory, which appears in his works on the sociology of religion, as the study of the subject of social revolution, and make clear its character. (Following Weber's meaning, I use not the American concept of sect but the German concept of Sekte, and use “Sekte” in the more narrow sense of the word.)
“Sekte” is the congregation resting on the basis of the “beliebers' church” principle. It ideally hearkens to the very root of mankind, and it is capable of influencing the “surrounding society” in a revolutionary way. Weber emphasizes that it was the self-confidence of the sect and the necessity of proof being worthy of it (one must prove one's religeous qualification before God and, in fact, before the “Sekte” members) that made “Sekte” members keep their religious and social belief. We can see that Weber evaluated highly the function of the “Sekte”, relating idea (belief) with indivisual inner psychological interest.
Neither the political sect which Coser analized nor the Pharisaisme Sekte stands upon the true root of mankind as conceptualized in Weber's term “Liebesakosmismus”. Nevertheless they influence (or influenced) the “surrounding society” in a revolutionary way, as a result of the very fact of being sepalate from it, maintain their own beliefs and style of action, and keep up their antagonism to the “surounding society”. But if the Sekte cut itself off too completely, its influence falls to very little. We can see such a :ase in the Amish Mennonite sect in Pennsylvenia.
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