This study explores how organization members manage institutional contradictions in their everyday life without aiming at change-oriented agency. Drawing on interviews, observations, and archival data from four religious communities in Italy, we find that when organization members experience institutional contradictions between two logics that provide conflicting identity prescriptions but to which they are emotionally attached, they engage in identity work that helps them ameliorate-but not eliminate-tensions that surface when identity elements do not align. More specifically, identity work proved integral to reaching a temporary identity truce, or reconciliation of experienced contradictions, through distancing from illegitimate others and embedding of one's identity within an established tradition. These findings draw attention to the role of contradictions in institutional maintenance, extending theory that has tended to focus on the experience of contradictions as a source of institutional change. We discuss implications for managing institutional contradictions in everyday organizational life.

At the start of the twenty-first century, Catholicism is still the prevailing belief system of most Italians, but a recent project on Italian religion and spirituality, 5 carried out in 2006, has found that Italians are now more interested in spirituality, that they might describe themselves as 'spiritual, but not religious', and that they privilege the 'god within' rather than the transcendent God of traditional Catholic belief. This article presents the findings of The Italian Religion and Spirituality Project and focuses on what Italians mean by a 'spiritual life'. After an overview of the growing 10 interest in spirituality in the Italian socio-cultural setting, various aspects are illustrated: Italians' self-assessments of religiosity and spirituality; meanings of spirituality; involvement in church and/or in holistic activities; various attitudinal variables, such as preference, beliefs, identification, and willingness to lead a religious and/or a spiritual life. A typology is then elaborated to study the profiles of four groups: (1) neither religious 15 nor-spiritual; (2) religious, but not spiritual; (3) spiritual, but not religious; (4) both spiritual and religious. Two key concepts, intra-religious spirituality and extra-religious spirituality, are introduced to examine some of the ways in which spirituality finds expression in the context of contemporary Catholicism. After describing the different ways Italians understand the term 'spirituality', I identify three profiles of 20 spirituality: 'ethic', 'religious', and 'inner-self'. Finally, the significance of the 'God within' is discussed, a phenomenon that is perhaps more readily associated with Protestant forms of holistic spiritualities, but is surprisingly also significant within Italian Catholicism.

In sociological discussion the relationship between traditional religion and alternative spirituality has been variously defined on the basis of two main theoretical positions which perceive them as either mutually exclusive – according to the ‘spiritual but not religious’ formula – or as interdependent. This debate, mostly taking place in Northern Europe and the United States, does not take into account the specific characteristics of other geographical areas such as Southern Europe. The aim of this article is to fill this gap in empirical research by presenting data from a sample survey and interviews with young people in various Italian cities. A qualitative/quantitative analysis of the data shows, on one hand, that alternative spirituality is defined under the cultural influence of traditional religion, which is to say Catholicism functioning as an exemplary model of reference and, on the other hand, suggests broadening the focus of reflection to the religion-spirituality-secularism triad, interrelated fields competing to shape young Italians’ beliefs and practices.

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Catholic women’s movements, networks and initiatives have a long history of advocating for an equal role in the Church—especially in the North American world. In recent years, their presence and visibility has been increasing in Europe too, also in relation to a series of initiatives and events, such as the Mary 2.0 campaign in Germany, which led to the launch of the Catholic Women’s Council (CWC) in 2019. This article focuses on the emerging discourse on women and gender promoted by the developing network of initiatives related to the role of women in the Catholic Church in different European countries. After reconstructing the map and history of this network, the contribution explores its emerging discourse, drawing on a triangulation of data: key-witnesses’ interviews; the magazine Voices; social network pages and profiles.

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Many studies have shown that women are more religious than men, a difference long accepted as an established fact in the sociology of religion. But some recent research has revealed that this difference is not ‘universal’, varying in space and time. However, only a few scholars have focused on religiosity gender-gap trends over time, either on the theoretical or empirical levels. The aim of this article is to help fill this gap by analysing the progress of gender differences in religiosity from 1981 to 2009 in Italy, an interesting cultural context because of the gradual penetration of secularisation and the high level of gender inequality. Our empirical analysis is based on a longitudinal approach, using data from the European Values Study. The findings show that the gender gap in Italy was quite stable in regard to many aspects of religiosity, with three noteworthy exceptions: the gender gap decreased in beliefs, in intergenerational transmission of faith and in adherence to the Church’s doctrines on prostitution, abortion, divorce, euthanasia, suicide and adultery. Contrary to expectations, in most cases this narrowing came about because of an increase in men’s religiosity, not a decrease in women’s.

Half-way along the continuum linking religious and secular organizations can be found quasi-religious organizations, an example of hybridization characterized by the concurrence of commercial activity and symbolic practices connected with an implicitly religious dimension. Amway Corporation (a company operating in the direct-selling sector) is a representative example. This article presents the findings of ethnography carried out in Amway’s Italian context. In particular, it dwells on qualitative interviews conducted with sales operatives. From an analysis of the textual corpus, it becomes clear that belonging to the organization implies an experience of identity-transformation analogous to that of religious conversion.