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Movie Title Year Distributor Notes Rev Formats Bedroom Bedlam 1973 Video Home Library O Blue Summer 1973 Secret Key Motion Pictures NonSex O Cousin Pauline 1973 After Hours Cinema O Invasion of the Love Drones 1977 AVC DO Lialeh 1974 AFV DO Lip Service 1975 Video Home Library Anal CumSwap DR Not Just Another Woman 1975 Unknown Revolving Teens 1974 VCX O Russians Are Coming 1973 TGA Video Anal Spickey's Magic Wand 1973 Unknown Sweet and Sour 1975 Alpha Blue Archives phenomena.[79] The study of new religions is unified by its topic of interest, rather than by its methodology, and is therefore interdisciplinary in nature.[80] A sizeable body of scholarly literature on new religions has been published, most of it produced by social scientists.[81] Among the disciplines that NRS utilises are anthropology, history, psychology, religious studies, and sociology.[82] Of these approaches, sociology played a particularly prominent role in the development of the field,[82] resulting in it being initially confined largely to a narrow array of sociological questions.[83] This came to change in later scholarship, which began to apply theories and methods initially developed for examining more mainstream religions to the study of new ones.
Most research has been directed toward those new religions that attract public controversy. Less controversial NRMs tend to be the subject of less scholarly research.[84] It has also been noted that scholars of new religions often avoid researching certain movements that scholars from other backgrounds study. The feminist spirituality movement is usually examined by scholars of women's studies, African-American new religions by scholars of Africana studies, and Native American new religions by scholars of Native American studies.[85] Definitions and terminology A Rainbow Gathering in Bosnia, 2007 J. Gordon Melton argued that, "new religious movements" should be defined by the way dominant religious and secular forces within a given society treat them. According to him, NRMs constituted "those religious groups that have been found, from the perspective of the dominant religious community (and in the West that is almost always a form of Christianity), to be not just different, but unacceptably different."[86] Barker cautioned against Melton's approach, arguing that negating the "newness" of "new religious movements" raises problems, for it is "the very fact that NRMs are new that explains many of the key characteristics they display".

Scholars of religion Olav Hammer and Mikael Rothstein argued that "new religions are just young religions" and as a result, they are "not inherently different" from mainstream and established religious movements, with the differences between the two having been greatly exaggerated by the media and popular perceptions.[71] Melton has stated that those NRMs that "were offshoots of older religious groups... tended to resemble their parent groups far more than they resembled each other."[31] One question that faces scholars of religion is when a new religious movement ceases to be "new."[88] As noted by Barker, "In the first century, Christianity was new, in the seventh century Islam was new, in the eighteenth century Methodism was new, in the nineteenth century the Seventh-day Adventists, Christadelphians and Jehovah's Witnesses were new; in the twenty-first century the Unification Church, ISKCON and Scientology are beginning to look old."[88] Some NRMs are strongly counter-cultural and 'alternative' in the society where they appear, while others are far more similar to a society's established traditional religions.[89] Generally, Christian denominations are not seen as new religious movements; nevertheless, The Church of Jesus Christ of Latter-day Saints, the Jehovah's Witnesses, Christian Science, and the Shakers have been studied as NRMs.[90][91] There are also problems in the use of "religion" within the term "new religious movements".[92] This is because various groups, particularly active within the New Age milieu, have many traits in common with different NRMs but emphasise personal development and humanistic psychology, and are not clearly "religious" in nature.[93] Since at least the early 2000s, most sociologists of religion have used the term "new religious movement" in order to avoid the pejorative undertones of terms like "cult" and "sect".[94] These are words that have been used in different ways by different groups.[95] For instance, from the nineteenth century onward a number of sociologists used the terms "cult" and "sect" in very specific ways.[96] The sociologist Ernst Troeltsch for instance differentiated "churches" from "sect" by claiming that the former term should apply to groups that stretch across social strata while "sects" typically contain converts from socially disadvantaged sectors of society.[96] The term "cult" is used in reference to devotion or dedication to a particular person or place.[97] For instance, within the Roman Catholic Church devotion to Mary, mother of Jesus is usually termed the "Cult of Mary".[98] It is also used in non-religious contexts to refer to fandoms devoted to television shows like The Prisoner, The X-Files, and Buffy the Vampire Slayer.[99] In the United States, people began to use "cult" in a pejorative manner, to refer to Spiritualism and Christian Science during the 1890s.[100] As commonly used, for instance in sensationalist tabloid articles, the term "cult" continues to have pejorative associations.[101] The term "new religions" is a calque of shinshukyo (???), a Japanese term developed to describe the proliferation of Japanese new religions in the years following the Second World War.[102] From Japan this term was translated and used by several American authors, including Jacob Needleman, to describe the range of groups that appeared in the San Francisco Bay Area during the 1960s.[103] This term, amongst others, was adopted by Western scholars as an alternative to "cult".[104] However, "new religious movements" has failed to gain widespread public usage in the manner that "cult" has.[105] Other terms that have been employed for many NRMs are "alternative religion" and "alternative spirituality", something used to convey the difference between these groups and established or mainstream religious movements while at the same time evading the problem posed by groups that are not particularly new.[106] The 1970s was the era of the so-called "cult wars," led by "cult-watching groups."[107] The efforts of the anti-cult movement condensed a moral panic around the concept of cults. Public fears around Satanism, in particular, came to be known as a distinct phenomenon, the "Satanic Panic."[108] Consequently, scholars such as Eileen Barker, James T. Richardson, Timothy Miller and Catherine Wessinger argued that the term "cult" had become too laden with negative

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