邪教
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邪教是對某些具有不为熟悉的信仰或宗教行为，或被认为是奇怪的宗教教派的帶有負面價值的評斷稱呼。<ref>OED, citing American Journal of Sociology 85 (1980), p. 1377: "Cults[...], like other deviant social movements, tend to recruit people with a grievance, people who suffer from a some variety of deprivation."</ref> 根據不同人士所持的不同價值觀，會對邪教有不同的認定；因此这个词的使用被认为具主观性。例如，基於不同權力鬥爭的形式，世俗權力不時會點名稱呼一些教派為邪教。而被这个词指称的对象往往是一个特定社会里的少数人。
目前的宗教研究学术界中已经摒弃使用这个主观概念，取而代之的是不含贬义色彩的中性的「新興宗教」概念。<ref name="Richardson, 1993">Richardson, 1993</ref><ref name="Lewis, 2004">Lewis, 2004</ref><ref>{{
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詞語釋義
中文“邪教”一词中的“邪”来源于佛教概念附佛外道的定义<ref>《摩訶止觀》卷十上：“邪人不同又為三：一、佛法外外道，二、附佛法外道，三、學佛法成外道。”</ref> <ref> 《楞严经》：“彼等群邪，亦有徒众，各各自谓，成无上道。我灭度后，末法之中，多此妖邪，炽盛世间，潜匿奸欺，称善知识，各自谓己，得上人法，玄惑无识，恐令失心，所过之处，其家耗散。”</ref> ，其中的“邪”是用来称呼与所谓的正统佛教教义抵触的教派。 唐玄宗议论摩尼教时也用“邪见”称呼摩尼教教义<ref>唐· 杜佑，《通典》卷40：“末摩尼本是邪见，妄称佛教”</ref>。宋朝时，已有“邪教”的称谓<ref>宋·李心传，《建炎以来系年要录》卷76,：“食菜事魔，即今人所谓邪教也”</ref>。与“邪教”相当的称谓还有源自早期道教的“左道”、“妖邪”等。
英文中，被认为最贴切于“邪教”的词汇是“cult”。英文中的“cult”一词含有負面價值的評斷，但其贬义色彩远没有中文邪教一词强烈。某些新兴宗教的支持者认为这个词的英文翻译用 evil cult 更为妥当。<ref name=Irons>{{
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}}.{{#if:|}}{{#if:|}}</ref>
将“邪教”(cult) 的概念引入到社会学分类的是美国社会学家霍华德·贝克尔 (Howard P. Becker)。贝克尔的邪教源于主流宗教文化以外的观点，加剧了邪教组织与主流宗教之间的矛盾。<ref>Richardson, 1993 p. 349</ref> 邪教与“异见教派”(英文：sect) 不同；异见教派是宗教分歧的产物，在信仰和行为上保持着与传统主流宗教的连续。<ref>Stark and Bainbridge, 1987 p. 124</ref>
邪教的相对性
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}}{{#ifeq:||[[Category:{{#if:|自{{#time:Y年n月|{{{time}}}}}|{{#if:|自{{{date}}}|}}}}需补充来源的条目|{{#switch:{{#if:|{{#time:j|{{{time}}}}}}}|1=㏠|2=㏡|3=㏢|4=㏣|5=㏤|6=㏥|7=㏦|8=㏧|9=㏨|10=㏩|11=㏪|12=㏫|13=㏬|14=㏭|15=㏮|16=㏯|17=㏰|18=㏱|19=㏲|20=㏳|21=㏴|22=㏵|23=㏶|24=㏷|25=㏸|26=㏹|27=㏺|28=㏻|29=㏼|30=㏽|31=㏾}}邪教]]|}} 邪教簡而言之就是「邪惡的教派」，但教派有什麼教義，有什麼宗教傳統，才算是邪惡，就相當因人而異。
對於道德相對主義者來講，邪惡只不過是方便製造概念的詞語（例如邪惡博士），並不意味這個概念是客觀或有用。邪教一詞於原教旨主義者及世俗主義者之間又容易有衡突，雖然雙方都不反對邪惡觀念存在，但在理解上卻南轅北辙。各教派所司之事雖然是信仰事宜，但亦涉及很多人間之事，往往免不了與世俗權力妥協，不同教派不獲得世俗權力接納程度不同，因而出現互相指責對方為邪教、異端或附佛外道等，有些世俗權力甚至點名指一些教派為邪教。
邪教的邪恶性通常表现在它对所在社会造成的冲击。通常被称为邪教的教派的教义会与当时的社会道德准则冲突。这种特性导致某些宗教在某个社会环境下被称为邪教，而在另一些社会环境下不被称为邪教。
对邪教的研究
雖然现在大多數學者不再将任何新的宗教運動称呼為邪教，一些社會學家仍然贊成保留這個称呼。其他一些學者和非學術界的研究者在使用這個詞时将批判的重點放在邪教團體和参与者之间的關係上。这些批评的前提是邪教團體以某種形式的強制勸說或精神控制來招募會員，压抑他们的理性思维能力，並使他们丧失为自己作出最佳利益选择的能力。现在大多數社會科學家認為在研究宗教運動中精神控制的理論并沒有获得科學印证。
对邪教的研究主要集中在以下几个方面。
精神控制
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- 参入者的身體或情緒被处于一种不安的状况;
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- 他們被与朋友，親戚和主流文化隔離开，接触外部资讯受到嚴格控制。<ref>Psychology 101, Carole Wade et al., 2005</ref>
但是，并不是所有的研究者都同意这种观点。<ref>Gene G. James, Brainwashing: The Myth and the Actuality Fordham University Quarterly, Volume LXI, June 1986</ref><ref>Novit Evas, Bette Interpreting the Free Exercise of Religion: The Constitution and American Pluralism, () pp. 91–3, UNC Press, ISBN 0-8078-4674-0</ref><ref>{{
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|{{#ifeq:{{{seperator}}} |;|;|. }} "... researchers have found no correlation between cult membership and psychological disorder. Counterintuitively, most cult members are of at least average intelligence and have perfectly normal personality profiles. ..."
}}.{{#if:|}}{{#if:|}}</ref>美国宗教科学研究协会 (Society for the Scientific Study of Religion<ref>Society for the Scientific Study of Religion, council meeting on 7 November 1990 (Online)</ref>) 在1990年指出，没有足够的研究就此事達成共識，而且“不應該自動将人身強制和控制的技术等同于非物质性的強制和控制的技术”。
潛在的危害
根据拉特格斯大學 (Rutgers University) 社會學教授 Benjamin Zablocki 的观点，被定性為邪教的团体存在虐待會員的高風險。部分原因是成員对富有魅力的领袖的阿諛奉承造成了領袖泛用权力。Zablocki 教授对邪教的定义是由要求绝对效忠的崇拜關係构成的一种具意識形態的组织。<ref>Dr. Zablocki, Benjamin [85] Paper presented to a conference, Cults: Theory and Treatment Issues, 31 May 1997 in Philadelphia, Pennsylvania.</ref> 其他一些研究指出，对被认为是邪教组织最常见的指控是性虐待和建議他們的成員不要使用常规的醫療服務。<ref name = "Kranenborg-1996">Kranenborg, Reender Dr. (Dutch language) Sekten... gevaarlijk of niet?/Cults... dangerous or not? published in the magazine Religieuze bewegingen in Nederland/Religious movements in the Netherlands nr. 31 Sekten II by the Free university Amsterdam (1996) ISSN 0169-7374 ISBN 90-5383-426-5</ref>
加入组织
邁克爾·朗格尼給出了三個转变信仰参加邪教的不同的模式。根據朗格尼的審議模式 (deliberative model)，人們說，加入邪教組織主要是因為他們怎樣看待一個特殊的群體。朗格尼指出，這種觀點是在社會學家和宗教學者中间最受到支持。根據“心理動力學模型”(psychodynamic model)，個人選擇參加是为了潛意識的心理需求。这种观点在心理健康專業人員中间比较流行。最後，“思想改造模式”(thought reform model)，人們加入不仅仅是因為自己的心理需求，同时也受到邪教的心理操縱的影响。朗格尼聲稱，這些拥有丰富的与邪教信徒直接接触经验的心理健康專家们傾向於贊成最後一種看法。<ref>Langone, Michael, "Clinical Update on Cults", Psychiatric Times July 1996 Vol. XIII Issue 7 [86]</ref>
一些學者青睞于某一個或几种混合的观点。也有学者指出，参加邪教是为了寻求社区团体和精神探索。<ref>Galanter, Marc M.D.(Editor), (1989), Cults and new religious movements: a report of the committee on psychiatry and religion of the American Psychiatric Association, ISBN 0-89042-212-5</ref> 有人甚至质疑“转变信仰”的概念是否正确，有人可能只是希望从属于某个社团。<ref>Bader, Chris & A. Demaris, A test of the Stark-Bainbridge theory of affiliation with religious cults and sects. Journal for the Scientific Study of Religion, 35, 285–303. (1996)</ref>
退出组织
对“邪教”成員退出后必须承担后果的说法，布羅姆利和哈登社會學家注意到缺乏实验证据支持，但却有大量实验證據反對这个说法。这些实验證據包括絕大部分的退出离开发生在他们参加的兩年之内，也包括絕大部分的退出是他们自己的意願，其中三分之二（67％）認為“這種體驗使他们更开智”。<ref>Hadden, J and Bromley, D eds. (1993), The Handbook of Cults and Sects in America. Greenwich, CT: JAI Press, Inc., pp. 75–97.</ref>
研究显示，退出邪教組織后的創傷并没有统一模式。雖然出现心理和社會問題在脱离后並不少見，这些問題的特点和強度大大依賴於個人的特點和作为邪教成員时的经历、为什么要退出以及退出的方式。<ref>F. Derks and the professor of psychology of religion Jan van der Lans The post-cult syndrome: Fact or Fiction?, paper presented at conference of Psychologists of Religion, Catholic University Nijmegen, 1981, also appeared in Dutch language as Post-cult-syndroom; feit of fictie?, published in the magazine Religieuze bewegingen in Nederland/Religious movements in the Netherlands nr. 6 pages 58–75 published by the Free university Amsterdam (1983)</ref>
“瑞典政府新興宗教運动（调查）委員會”1998年的報告指出，絕大多數新興宗教成員从中獲得正面的經驗，他们的退出也没有经历创伤。雖然該報告描述了极少數退出的人需要帮助（100每50,000人），該報告沒有建議任何额外政府資源以帮助他們的康復，因為這些案件是非常罕見的。<ref>Report of the Swedish Government's Commission on New Religious Movements (1998), 1.6 The need for support (Swedish),English translation
The great majority of members of the new religious movements derive positive experience from their membership. They have subscribed to an idea or doctrine which corresponds to their personal needs. Membership is of limited duration in most cases. After two years, the majority have left the movement. This withdrawal is usually quite undramatic, and the people withdrawing feel enriched by a predominantly positive experience. The Commission does not recommend that special resources be established for the rehabilitation of withdraws. The cases are too few in number and the problem picture too manifold for this: each individual can be expected to need help from several different care providers or facilitators.</ref>
邪教的定义和特徵
在仍然贊成保留邪教這個詞的研究者中，史蒂夫·哈桑 (Steve Hassan) 的精神控制研究对邪教的定义和特徵研究比较具代表性。<ref name="praise">Praise For Releasing The Bonds: Empowering People to Think for Themselves, Freedom of Mind Center</ref> 在2000年出版的《释放束缚：使人们能够为自己着想》（Releasing the Bonds: Empowering People to Think for Themselves）一书中，他分别从行为、资讯、思维和情绪四个方面对邪教作出描绘：
- 行为控制
- 居住环境，家庭，同居者，往来者受到规范
- 衣着打扮等受到规范
- 食物受到规范
- 睡眠受到规范
- 无自由消闲的空间
- 教义的授课及组织活动（如念经文等）占去人最大部份的时间
- 主要决定不能自作，必先取得批准
- 须要汇报思想，将自己感受与行动报告给上层成员
- 有责罚制度
- 集体思维高于个人
- 强硬的规条
- 须要依赖和服从
- 资讯控制
- 使用谎言，包括控制消息，歪曲资讯
- 减低教外信息的散布或不鼓励接触这些，包括对教批评的说话，和使成员过度忙碌以至无暇接触外界
- 形成成教内和教外对垒的局面，由教主决定谁人可知甚么
- 鼓励教徒互相举报，成立相互监督制度
- 大量并广泛使用教义和由教派传播的信息，并大肆宣传
- 思维控制
- 将教义定为真理，宣扬非黑即白的两元思维论
- 使用特殊语言代替常规的思想表达
- 压制思考，只容许“好”及“正确”的想法，否定批判、理性想法以及建设性的批评
- 使用冥想，咏唱咒语和祷告
- 不能批评教主或教义
- 不容纳别的信仰
- 情绪控制
- 使人的感受受到控制
- 相信所有问题都是自己的错而高层成员是不会错的
- 过度夸大罪恶感
- 过度夸大恐惧，包括怕自我拿主意，怕外界，怕敌人，怕失去救赎，怕离开教派，怕遭否定
- 使用过大的情绪波动来控制人
- 公开悔罪
- 出现非理性的恐惧，比如害怕领导人，害怕离开，不会反驳领导，如离开即对前途无信心
- 教外没有快乐可言，故不能离去
- 离开即有祸
- 对离去者杯葛
- 离去即属堕落
政治因素对邪教定义的影响
在政治上，宗教可以成为有力的辅助，也可能成为影响安定的主要因素。全球各政府对新興宗教组织的态度各异，但有些政府认为应该将“邪教”组织与“合法”的宗教组织区别对待。<ref name=Edelman>{{
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}}.{{#if:|}}{{#if:|}}</ref> 比如，法国和比利时接受邪教组织“洗脑”的观点，但欧洲其他国家像瑞典和意大利则小心对待“洗脑”理论，而对新興宗教组织采用更中性的态度。 <ref>Richardson and Introvigne, 2001 pp. 144–146</ref> 政治因素对邪教定义的影响最显著的例子就是基督教的地位在罗马帝国时期的戏剧性变化。
基督教的例子
在基督教创立初期，由于早期信徒的积极活动，教徒数目快速增长。罗马帝国政府对这个新兴的宗教团体从忽视渐渐转变为重视。出于“国家安全”的考虑，政府{{#if: 出动大量军队对其进行血腥镇压|出动大量军队对其进行血腥镇压}}[來源請求]{{#ifeq:||[[Category:{{#if:2009-06-07|自{{#time:Y年F|2009-06-07}}}}有未列明来源语句的条目|{{#switch:{{#if:2009-06-07|{{#time:j|2009-06-07}}}}|1=㏠|2=㏡|3=㏢|4=㏣|5=㏤|6=㏥|7=㏦|8=㏧|9=㏨|10=㏩|11=㏪|12=㏫|13=㏬|14=㏭|15=㏮|16=㏯|17=㏰|18=㏱|19=㏲|20=㏳|21=㏴|22=㏵|23=㏶|24=㏷|25=㏸|26=㏹|27=㏺|28=㏻|29=㏼|30=㏽|31=㏾}}{{#if:|旧}}{{#if:2009-06-07||无}}邪教]]|}}。圣经中记载了的几个著名例子包括信徒斯提凡、使徒保罗<ref>《提摩太後書》第4章</ref>、使徒雅各、{{#if: 使徒约翰|使徒约翰}}[來源請求]{{#ifeq:||[[Category:{{#if:2009-06-07|自{{#time:Y年F|2009-06-07}}}}有未列明来源语句的条目|{{#switch:{{#if:2009-06-07|{{#time:j|2009-06-07}}}}|1=㏠|2=㏡|3=㏢|4=㏣|5=㏤|6=㏥|7=㏦|8=㏧|9=㏨|10=㏩|11=㏪|12=㏫|13=㏬|14=㏭|15=㏮|16=㏯|17=㏰|18=㏱|19=㏲|20=㏳|21=㏴|22=㏵|23=㏶|24=㏷|25=㏸|26=㏹|27=㏺|28=㏻|29=㏼|30=㏽|31=㏾}}{{#if:|旧}}{{#if:2009-06-07||无}}邪教]]|}}被迫害致死。直到4世纪罗马元首君士坦丁大帝在位期间基督教的地位才发生了翻天覆地的变化。由于这位皇帝{{#if: 试图通过宗教手段同化|试图通过宗教手段同化}}[來源請求]{{#ifeq:||[[Category:{{#if:2009-06-07|自{{#time:Y年F|2009-06-07}}}}有未列明来源语句的条目|{{#switch:{{#if:2009-06-07|{{#time:j|2009-06-07}}}}|1=㏠|2=㏡|3=㏢|4=㏣|5=㏤|6=㏥|7=㏦|8=㏧|9=㏨|10=㏩|11=㏪|12=㏫|13=㏬|14=㏭|15=㏮|16=㏯|17=㏰|18=㏱|19=㏲|20=㏳|21=㏴|22=㏵|23=㏶|24=㏷|25=㏸|26=㏹|27=㏺|28=㏻|29=㏼|30=㏽|31=㏾}}{{#if:|旧}}{{#if:2009-06-07||无}}邪教]]|}}帝国广大疆域上各民族的意识形态和世界观，他就在基督教原教义的基础上大量吸收各民族宗教和传统，所有人统称基督徒。基督教原本被国家称为邪教，后来成为罗马帝国的国教。基督教取得统治地位后，又以其他宗教为异端邪教，東罗马帝国皇帝狄奥多西二世曾经在435年颁布命令对所有除犹太人以外的异教徒处以死刑。
宗教改革运动之后，基督教发生分裂，而各个国家因为统治阶层的信仰不同也分裂为不同的基督教国。在这些国家，敌对教派就成为异端和“邪教”（注意，这里是2个完全不同的概念，不可混淆）。欧洲天主教徒控制的国家{{#if: 曾经把伊斯兰教和新教定为邪教|曾经把伊斯兰教和新教定为邪教}}[來源請求]{{#ifeq:||[[Category:{{#if:2009-4-25|自{{#time:Y年F|2009-4-25}}}}有未列明来源语句的条目|{{#switch:{{#if:2009-4-25|{{#time:j|2009-4-25}}}}|1=㏠|2=㏡|3=㏢|4=㏣|5=㏤|6=㏥|7=㏦|8=㏧|9=㏨|10=㏩|11=㏪|12=㏫|13=㏬|14=㏭|15=㏮|16=㏯|17=㏰|18=㏱|19=㏲|20=㏳|21=㏴|22=㏵|23=㏶|24=㏷|25=㏸|26=㏹|27=㏺|28=㏻|29=㏼|30=㏽|31=㏾}}{{#if:|旧}}{{#if:2009-4-25||无}}邪教]]|}}，并号召基督徒参加十字军东征，第一次十字軍東征中十字軍屠殺了安提阿和耶路撒冷二城。屠城之舉影響深遠，令穆斯林日後對基督徒留下永不磨滅的傷痛。第四次十字軍東征攻佔了君士坦丁堡，掠奪並屠殺達一星期之久。之後天主教徒和新教徒互相更是进行了三十年戰爭，造成成千上万的基督徒互相残杀。
法輪功的例子
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人民圣殿教
人民圣殿教为“社会主义的光辉”而集体自杀。 <ref>为“社会主义的光辉”而集体自杀</ref>据前述文献，教主吉姆•琼斯（Jim Jones）是一个马克思主义者，18岁时的偶像是毛泽东，目标是通过马克思主义改造社会。《洛杉矶时报》报道：“琼斯首先是一个社会主义者，然后是一个无神论者”（Jim was a socialist first and an atheist second）。琼斯设立了一个“人民论坛”，宣称对古巴欣喜若狂，常常流露向往苏联和古巴。1977年，琼斯带领近千名成员移至南美圭亚那，实现社会主义理想，在圭亚那丛林建起社会主义农业公社（agriculture commune），取名琼斯镇。琼斯镇施行共产主义暴政，公社成员的护照和财产被没收，几十警卫白天晚在周围巡逻，禁止人们与外界联系。琼斯采用毛式共产主义常用的高音喇叭洗脑技术，说来自美国的法西斯主义和各敌对势力正热衷破坏其社会主义试验。《洛杉矶时报》提到，“圣殿教采用批评和自我批评，一种被毛泽东提倡的技术来加强纪律”。公社成员一天工作12小时，完了后要进行“自我批评”，谁没有完成任务，或对公社的成功表示出了怀疑，就受惩罚，或被剃头被戴黄帽子，殴打、虐待和处死时有发生。这些行为类同于文革中剃阴阳头、戴高帽子游街。为了考验公社成员的忠诚，琼斯圭亚那多次组织 “集体自杀演习”，《华盛顿邮报》报道，琼斯让人们喝了（假）毒药以后，让他们一个一个的站起来，回答“为什么为社会主义而死是自豪而荣幸的”。这与延安整风中可怕的“假枪毙”类似。 琼斯枪杀前来调查的国会议员后召集全体公社社员“集体自杀”，《洛杉矶时报》 （1978.11.26） 提到，死亡前的人们嘴里喃喃自语，“让我们为革命而死。用我们的死去曝光这个种族主义和法西斯的社会。在这种伟大的革命自杀中而死是多么美好啊！”。
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