A Sociology of Religious Emotion

Riis, Ole; Woodhead, Linda

doi:10.1093/acprof:oso/9780199567607.001.0001

Cited by 170 publications

(45 citation statements)

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“…Here I draw from Riis and Woodhead's important work on emotions elicited in the context of religion [29]. Indeed, emotions become religious if they are first and foremost in relation to God or a divine transcendent [30].…”

Section: Priesthood Satisfaction As Religious Emotionmentioning

confidence: 99%

“…Indeed, emotions become religious if they are first and foremost in relation to God or a divine transcendent [30]. Riis and Woodhead, however, note that far from being an isolated individual experience, religious emotions or feelings are developed by a person in relation to a set of emotions that a religious community and its symbols espouse [29]. In this light, the struggles encountered by the diocesan priests have brought about or even reinforced precisely an emotion that is consistent with their vocation -satisfaction (or being satisfied) about their calling.…”

Section: Priesthood Satisfaction As Religious Emotionmentioning

confidence: 99%

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Priesthood Satisfaction and the Challenges Priests Face: A Case Study of a Rural Diocese in the Philippines

Cornelio

2012

Religions

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This article draws from the experience of Catholic priests based in a rural diocese in the Philippines. It will be argued that their satisfaction as diocesan priests is best understood as a religious emotion in spite of the challenges they face on a daily basis. Their challenges revolve around economic limitation, problems with their bishop and leaders, and relational isolation brought about by social and geographic distance. In spite of these challenges, priest-respondents have asserted that they are satisfied because they are still able to fulfill their vocation as priests and have an impact on the lives of their parishioners. Priesthood satisfaction in this sense is not an individual state of the mind dependent on the environment and circumstances. Instead, priesthood satisfaction can be understood as a religious emotion that allows them to remain faithful to their vocation as Catholic priests. The nuances explored in this article inform and complement the various studies on priesthood in the West.

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Section: Priesthood Satisfaction As Religious Emotionmentioning

confidence: 99%

Section: Priesthood Satisfaction As Religious Emotionmentioning

confidence: 99%

Priesthood Satisfaction and the Challenges Priests Face: A Case Study of a Rural Diocese in the Philippines

Cornelio

2012

Religions

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“…The emotional dimensions of human life are highly complex, with sociological attention lagging somewhat behind the work of psychologists and cognitive scientists. Tanya Luhrmann (2012) has attempted to bring those two research agendas to bear on the experience of God "talking back", and Riis and Woodhead (2010) The study of lived religion has distinctly turned our attention to the way bodies, emotions and extraordinary experiences are critical to any analysis of how religion is situated in social life. What our study has thus far largely missed is how those same foci need to be part of studying religious practice that occurs inside religious organizations.…”

Section: Definition By Contrastmentioning

confidence: 99%

Lived Religion as an Emerging Field: An Assessment of its Contours and Frontiers

Ammerman¹

2016

NJRS

137

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Over the last three decades, lived religion has emerged as a distinct field of study, with an identifiable "canon" of originating sources. With this body of work reaching maturity, a critical assessment is in order. This study analyzes sixty-four journal articles published in English, since 1997, which have used either "lived religion" or "everyday religion" in their titles, abstracts, or keywords. We find that the field has largely been defined by what it excludes. It includes attention to laity, not clergy or elites; to practices rather than beliefs; to practices outside religious institutions rather than inside; and to individual agency and autonomy rather than collectivities or traditions. Substantively, the focus on practice has encompassed dimensions of embodiment, discourse and materiality; and I argue here that these substantive foci can form the analytical structure for expanding the domain of lived religion to include the traditions and institutions that have so far largely been excluded from study. In doing so, lived religion's attention to gender, power, and previously-excluded voices must be maintained. But that task cannot be accomplished without continuing to expand the field beyond the still-limited geographic and religious terrain it has so far covered.Keywords: Lived religion; everyday religion; embodiment; gender; discourse; materiality 2 Over the last three decades, the study of religion has taken a cultural turn, giving attention to discourse and identity and ritual, but especially looking at the way religion is embedded in the practices of everyday life (Edgell 2012). The turn to lived religion in the 1990s marked a significant shift in the sociological study of religion, a shift that has been remarkably fruitful.In this paper, I will step back to observe what this move has enabled us to do, as well as what it may be leading us to miss. Such an assessment is important both to build on and to go beyond the advances that have been made.The turn to lived religion 1 arose out of a widespread recognition that our discipline had gotten itself mired in endless debates over whether the modern world was or was not secularizing, debates mostly relevant to the North Atlantic world that threatened to blind us to much of the very phenomenon we wanted to study, in that region and beyond (Warner 1993).At an opportune moment, new voices began to be heard in the field, inviting us to pay attention to the way religion is lived. Not surprisingly, those voices came from the margins where the existing debates made the least sense. 2 They came first from the women who were finding their place in the study of religion. In the US, they also came from scholars of color whose work began to gain more credence (e.g., Gilkes 1985). They came from immigrants, whose religious communities began to be noticed (e.g., Min 1992). As scholars from the postcolonial world became a more frequent presence -and we spent more time in their locales -another channel opened (e.g., N'Guessan 2015). And today all these voices are...

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“…The report carries in its title "Joyful and Beleaugered..." group gathering is secondary. Obviously programming is important, but what mattered most, as many respondents emphasized, was strong, positive relationships with youth ministers, peers and parishioners [18], which is less likely to occur with a weak YYA institutional infrastructure.…”

Section: Qualitative Interview Data From Youth Ministersmentioning

confidence: 99%

An Institutional and Status Analysis of Youth Ministry1 in the Archdiocese of Detroit

2016

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This study finds that a weak institutional infrastructure of youth and young adult (YYA) ministry exists in the Catholic Archdiocese of Detroit (AOD). This helps to explain why there is a disconnect between the Archdiocese proclaiming YYA ministry as a top priority since 1995 and youth ministers self-reporting that they feel like second-class citizens. Moreover, this disconnect is occurring in an increasingly social context in which the current generations of young Catholics are participating less in their faith than previous generations. Interviews with 44 youth ministers and 12 pastors reveal details of this disconnect between archdiocesan policy which states YYA ministry is a top priority and the practices of the archdiocese which indicate otherwise. Youth ministers are marginalized workers who feel insecure about their employment, causing many to obtain second jobs or routinely search for better employment. The sociology of organization literature, particularly the concepts of decoupling and social status are discussed to help explain this disconnect. Data are interpreted and the conclusions made that ecclesial officials take youth ministry for granted and that a weak institutional infrastructure of youth ministry continues in the AOD.

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A Sociology of Religious Emotion

Cited by 170 publications

References 0 publications

Priesthood Satisfaction and the Challenges Priests Face: A Case Study of a Rural Diocese in the Philippines

Priesthood Satisfaction and the Challenges Priests Face: A Case Study of a Rural Diocese in the Philippines

Lived Religion as an Emerging Field: An Assessment of its Contours and Frontiers

An Institutional and Status Analysis of Youth Ministry1 in the Archdiocese of Detroit

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