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MILLENNIALISMIN COMPARATIVEPERSPECTIVE
Other-worldly This-worldly
Millenarian
Collectivist Traditionalreligion m ent
movements
Evangelical
Individualist sang
selict Gnosticsects
Christian sects
The use of these categoriesin this way does, however, provides a wider
sociologicalframeworkwithin which to considermillenarianism,and a basis
in termsof whichto classifythe sub-specieswhichexist withineach particular
category. In any comparativestudy of millenarianism,wider culturalcon-
siderationsmust be taken into account - a point which is repeatedlyem-
phasized in Miihlmann'swork. The millenniumis not a constant concept,
and even if the origin of the idea could be traced to only one source, its
variabilityin different social and cultural contexts would merit particular
study. It may be, as both Cohn and Miihlmannsuggest, that all men are
responsiveto the idea of an ultimatetotal salvation,and that the idea of a
blissful age to come or to be re-gainedis widespreadamong men, but it is
an idea always subject to re-interpretation,to new associationwith other
culturalelements and aspirations.
The goals of a millenarianmovementare the awakeningand preparation
of men - who may be a special and limitedgroup,distinguishedby any of a
wide range of social, cultural,ethnic, moral or other criteria- to the fact
that this world is to be transformed,often physically and always socially,
and that this transformationwill be sudden and soon. One excludes, there-
fore, that kind of post-millennialadventismwhich was popularin mid-nine-
teenth century America, and also the kind in which the millenniumis so
remote in time that its expectation becomes a matter of mere academic
doctrinewithout any particularconsequencesfor present social action. By
our definitionof religiousmovementswe have alreadyexcludedmovements
which would restrictthemselvesto strictlypracticaland rationalmeans to
create the new dispensationwhich they deem desirable.The supernatural
98 BRYAN A. WILSON
8 Jean Guiart, "Culture Contact and the John Frum Movement on Tanna, New
Hebrides",SouthwesternJournal of Anthropology, 12 (1956), pp. 105-116.
9 C. Y. Glock, "On the Origins and Survival of Religious Groups" in Robert Lee (Ed.)
The Church and Social Conflict (New York: Oxford University Press, forthcoming).
10 It is not immediately apparent why expectation need be legitimate: frustration
can arise as easily from a discrepancy between persistent unrealistic expectations and
actuality - indeed the millennial movement is a capitalization of this circumstance, a
substitutionof more unreal expectation for whatever failed expectations were previously
entertained.
MILLENNIALISM 113
1 It is also true that we find very different responses in the cases of downwardly and
upwardly mobile people. Deprivation and downward mobility we may expect to give
rise to a search for compensation: the new experience of abundance may sometimes
require confirmation and reassurance- which is the function of gnostic sects. Oddly, at
times there appears to be a coalescence of these functions of compensation and confir-
mation, as in the case of the British-Israelitetendencies which occurred among Christian
Scientists in the 1920s and 30s. Until we know more about the self-identification and
self-selection of groups our hypotheses must remain speculations.
114 BRYAN A. WILSON