in that he asserts that sects are characterized by "epistemological authoritarianism": sects possess some authoritative locus for the legitimate attribution of heresy. According to Wallis, "sects lay a claim to possess unique and privileged access to the truth or salvation, such as collective salvation, and their committed adherents typically regard all those outside the confines of the collectivity as 'in error'." Cult and/or new religious movements Stark and Bainbridge In 1975, the sociologists Rodney Stark and William Sims Bainbridge distinguish three types of cults, classified on the basis of the levels of organizational and client (or adherent) involvement: Audience cults which have hardly any organization because participants/consumers lack significant involvement. Client cults, in which the service-providers exhibit a degree of organization in contrast to their clients. Client cults link into moderate-commitment social networks through which people exchange goods and services. The relationship between clients and the leaders of client cults resembles that of patients and therapists. Cult movements, which seek to provide services that meet all of their adherents' spiritual needs, although they differ significantly in the degree to which they use mobilize adherents' time and commitment. The sociologist Paul Schnabel has argued that the Church of Scientology originated from an audience cult (the readership of Hubbard's book Dianetics: The Modern Science of Mental Health and the Astounding Science Fiction article which had preceded it) into a client cult (Dianetics) then into a cult movement (the Church of Scientology). Roy Wallis The sociologist Roy Wallis introduced a classification system of new religious movements based on movements' views on and relationships with the world at large. World-rejecting movements view the prevailing social order as deviant and a perversion of the divine plan. Such movements see the world as evil or at least as materialistic. They may adhere to millenarian beliefs. The International Society of Krishna Consciousness (a.k.a. "Hare Krishnas"), the Unification Church, the Brahma Kumaris and the Children of God exemplify world-rejecting movements. World-accommodating movements draw clear distinctions between the spiritual and the worldly spheres. They have few or no consequences for the lives of adherents. These movements adapt to the world but they do not reject or affirm it. World-affirming movements might not have any rituals or any formal ideology. They may lack most of the characteristics of religious movements. They affirm the world and merely claim to have the means to enable people to unlock their "hidden potential". As