handbook of leaving religion

Baltimore: Johns Hopkins University Press. Faulkner and Dinger (2014) suggest that future studies take an intersectionality approach in order to capture the inter-relations between occupation, gender, affiliation, and baptismal statusto which we might add social class, type of education (public or parochial), age, marital status, and birth order. Baltimore: Johns Hopkins University Press. Ethical Life: Its Natural and Social Histories.Princeton: Princeton University Press. Paradoxically, the paedo priest trope can even be instrumentalised to legitimise staying Catholic while rejecting hierarchical claims to authority on Catholicisms meaning. 33, 117143. What we can say with greater certainty is that the Churchs moral taint means that committed engagement now requires more justification (for example Ganiel, 2016; Egan, 2011). Handbook of Leaving Religion Daniel Enstedt, Gran Larsson, and Teemu T. Mantsinen - 978-90-04-33147-1 Downloaded from Brill.com01/19/2021 01:24:13PM . Using the Holmes County, Ohio, Amish Directory, Friedrich (2001: 96) found that individuals from New Order families were four times more likely to no longer be Amish than those from Old Order families, and, in turn, those from Old Order families were three times more likely to leave than those from Andy Weaver affiliations. This is Ireland Highlights from Census 2011, part 1. If you're not logged in, you can export no more than 500 items. 88:1, 107126. Readership: All interested in conversion, deconversion and apostasy processes, and anyone concerned with methodological and . Attitudes Towards the Catholic Church, http://www.ionainstitute.ie/wp-content/uploads/2014/11/Attitudes-to-Church-poll.pdf. 30, 244260. 34:2, 146171. Stick Figure Productions. In Europe, Catholicisms cradle, some projections anticipate eventual religious extinction in Catholic states, It draws on my own research to describe the particular style of exit these conditions encourage for those leaving the Catholic Church. 1993. Existing literature demonstrates that changes in social expectations led to a collapse in devout, embodied religiosity in favour of laissez faire cultural Catholicism. At the same time, the Church retains significant institutional influence. In a somewhat different vein, early quantitative studies of predictors of defection were useful in shedding light on precisely which youth were at greatest risk of leaving. It has particularly had a negative effect on womens rights and helped to establish the view that all women are seen either as virgins, mothers or whores and that they do not hold the rights to their own bodies, either in terms of sex or reproduction (which are two separate things). The handbook consists of three sections covering: 1) Major debates about leaving religion; 2) Case studies and empirical insights; and 3) Theoretical and methodological approaches. Outwardly, the Republic must be described as leaving Catholicism. The most analogous case of large-scale Catholic secularisation may turn out to be Quebecs quiet revolution during the 1960s (Seljak, 1996), a decoupling of religious and ethnic identity whereby the rejection of Catholicism no longer constituted ethno-apostasy (Philips and Kelner, 2006; Deringil, 2012). This chapter presents the Republic of Ireland as a case study in how a once deeply Catholic society is renegotiating its relationship with religion. Conversion and Apostasy in the Late Ottoman Empire.Cambridge: Cambridge University Press. Henrich, J . The observation that the rates of joining and leaving NRMs were both high made it evident that the traditional conceptualization of conversion as a major moment of spiritual transformation that permanently reoriented individual thought and action was not useful in . Contrary to the persistent myth that they are dying out, the Amish population in North America continues to grow at a rapid pace. Among the earliest and most controversial memoirs was Ruth Irene Garretts, Crossing Over, written by a woman who grew up in a conservative affiliation in Iowa and left the church to marry a divorced man who had worked as her familys taxi driver. Luck and the Irish: A Brief History of Change.Oxford: Oxford University Press. The embargo on belief within the social anthropology of religion (Needham, 1972; Ruel, 1982) has diminished due to current trends within the anthropology of Christianity emphasising its effortful cultivation (Luhrmann, 2012), requiring us to describe the social mechanisms by which believing is achieved (for example Mair, 2013); current anthropological theory might hesitate to agree that on-paper identification as a believer always amounts to being a believer. Request PDF | On Jan 20, 2021, Douglas J. Davies published Daniel Enstedt, Gran Larsson and Teemu T. Mantsinen (eds), Handbook of Leaving Religion | Find, read and cite all the research you need. To select a subset of the search results, click "Selective Export" button and make a selection of the items you want to export. 2016. London: Academic Press. Handbook of Leaving Religion The body of research on leaving Christianity is expansive, ranging from the historical and social scientific study of religion to practical theology and religious education. When God Talks Back: Understanding the American Evangelical Relationship with God.New York: Vintage. 2013. Taylor, C. 2007. East Lansing: Michigan State University Press. Accessed 4/2/2017. 2005. Penet, J . The Catholic Church and Married Womens Sexuality: Habitus Change in the Late 20th Century Ireland. Irish Journal of Sociology. Social capital accrued to those best able to project pious signals, dubbed the Irish Catholic habitus, cultivated at home by the traditional Irish mother, who strove to carve out a niche of domestic power within a highly patriarchal society by embodying the Churchs picture of feminine virtue (Inglis, 1998). Win-Gallup International Index of Religion and Atheism, 2012. 1984. Americas Changing Religious Landscape. Lucy Walkers (2002) documentary, The Devils Playground, spotlighted northern Indiana teens, for whom rumspringa emerged as a non-stop party, replete with alcohol, drugs, and sex. The first involves the unprecedented diversity now seen in the Amish world. Religion may become extinct in nine nations, study finds http://www.bbc.com/news/science-environment-12811197. Section one. Growing Up Amish: A Memoir. 2004. Luhrmann, T. 2012. Smith, C. 2005. Im sure the real reason is to fit in, or to please my older family members, not that they would have asked her to do it. Irish, Census 2011. Buddhism is generally perceived as a tolerant religion and followers are encouraged to scrutinise the Buddhist teachings and are free to leave the Buddhist faith. This is a problem for committed Catholics, whose moral intuitions (for example Haidt and Joseph, 2004) can pull in different directions: they may evoke disgust while being compelled to remain loyal to their religious identity, with various reconciliation strategies addressing this moral dissonance. Bad apple theories quarantine the moral taint from the institutional Church. Soul Searching: The Religious and Spiritual Lives of American Teenagers.Oxford: Oxford University Press. Louden, M.L. More recent studies have tried to clarify the motivations for and the process of leaving and to relate the different experiences of leaving to baptismal status, affiliation, and gender. The Amish Population: County Estimates and Settlement Patterns.Journal of Amish and Plain Anabaptist Studies. Goenka's (1924-2013) Vipassana meditation movement. Losing my Religion: The Effects of Religious Scandals on Religious Participation and Charitable Giving. Journal of Public Economics. We can see from the frustration evident above that full secularisation is impeded by the fact that the vast majority continue to identify as Catholic, seen as preserving Church influence consolidated during a more religious age. As Stevick (2014: 346) points out, however, it is difficult to know whether influences from the town or the characteristics of families who choose to live near towns are at work here. Intuitive ethics: How innately prepared intuitions generate culturally variable virtues. Daedalus. Details Qty: 1 Add to Cart Buy Now Baltimore: Johns Hopkins University Press. Dissertation in rural sociology. You can email a link to this page to a colleague or librarian: The link was not copied. Catholicism and Nationalism in Ireland: From Fusion in the 19th Century to Separation in the 21st Century. Westminster Papers in Communication and Culture. Sperber, D. 1996. Devils Playground. The devout thus exhort cultural Catholics to find their faith, while secularists encourage them to drop their passive support for a morally reprehensible institution, meaning Irish ex-Catholicism is perhaps notable for its propensity to define itself in opposition to cultural religion as much as devout religion. Cambridge: Harvard University Press. Bourdieu, P. 1986. I-IV) Front Matter (pp. Young Center for Anabaptist and Pietist Studies. Ohio State University. Quantitative studies of leaving the Amish are made possible because of the existence of published Amish Directories for each settlement that list a wide variety of household information, including the baptism status of all children. 99, 11801211. McGahern, J . The decision to leave this religion, however, did not emerge in the pro-cess of converting to another religion, nor did . Religion in Ireland: No Longer an Exception? ARK NI Research Update,64. New Line Television and Stick Figure Productions. . New York Amish: Life in the Plain Communities of the Empire State. Though the ethnic tie remained inviolable, the diktats of the Church increasingly seemed anachronistic to youth socialised from the 70s onwards, precipitating the emergence of Catholics less inclined to turn to the Church for moral or spiritual leadership. Kraybill, D.B. Writers and social historians describe omnipresent religious inflection, with widespread clericalism and sexual prohibition (McGahern, 1974; Ferriter, 2009; Inglis, 1998). 1998. Ebaugh, H.R.F. Meyers (1994) study in northern Indiana was the first to demonstrate statistically what all ultra-conservative Amish intuitively know: degree of isolation from non-Amish is an important factor in shaping retention rates. Fahey, T . Believing in God but not Obeying the Church: Being a Catholic in Ireland and Poland in the 1990s, Losing my Religion: The Effects of Religious Scandals on Religious Participation and Charitable Giving, Modernity and Religion in Ireland: 19802000, The Rise of Cultural Religion in European Christianity: Learning from Poland, Northern Ireland and Sweden, The Media and the Catholic Church in Ireland: Reporting Clerical Child Sex Abuse, Is Atheism Increasing? The focus on adult baptism arose during the Radical Reformation in the early 1500s as a sign that believers had made a conscious decision to follow Christ and form a church apart from the state (Nolt 2003: 12). Alternatively, the mainstream Church, and with it the taint, can be rejected outright, with reformist splinter factions embraced instead. Over the past fifty years, Amish heads of household have left farming in droves, mostly to start their own small businesses or, to a lesser extent, to work in non-Amish factories. The amount of items that can be exported at once is similarly restricted as the full export. A more nuanced understanding of how Amish retention rates vary by affiliation has also emerged in recent years. Some focus on declining institutional influence and practice to suggest that the Republic fits traditional notions of secularisation quite well (White, 2007; Voas, 2009). Neo-secularisationists attributed this to Catholicisms key role in defining the national community, an anomalous situation in secularising Western Europe (Bruce, 1992; Taylor, 2007). Robbins, J . In addition, only a few of Fosters fourteen respondents were afraid of being caught out, referring to the belief that a persons soul is at risk of going to hell if they die in the window of time between reaching the age of accountability and joining the church. Recent work in the anthropology and psychology of religion encourages greater caution around stable privatised Catholic belief. Section Three discusses, presents and encourages new approaches to the study of leaving religion by bringing in theoretical and methodological viewpoints from psychology, sociology, geography, history, statistics, narratology and autobiography, and media and communication approaches. Remaining a Catholic after the Murphy Report.Dublin: Columba Press. New York. In fact, a recurrent theme in these narratives is the emotional difficulty of leaving because parents and extended family go to extraordinary lengths to convince their wayward children to return. 2001. Deringil, S. 2012. This did nothing to stem the tide of reality television shows, however, where former Amish have gained fame and notoriety through shows such as upns Amish in the City, tlcs Breaking Amish, and National Geographics Amish: Out of Order. Caen: Presses Universitaires de Caen, 239254. Carol Stream: Tyndale House Publishers, Inc. Walker, L. 2002. Donnelly and Inglis found that trust in the Church had decreased more quickly in Ireland than in other European Catholic societies since the 1990s. Fully 85 percent of Amish youth get down on their knees in front of their congregation and pledge to uphold the Ordnung, or unwritten code of conduct, of their local church district (Kraybill, Johnson-Weiner, and Nolt 2013). Deprivatization of Disbelief? 2012. Modernity and Religion in Ireland: 19802000. In E. Cassidy , ed, Measuring Ireland: Discerning Beliefs and Values. 9789004330924, Leaving religion : introducing the field / Daniel Enstedt, Goran Larsson, Teemu T. Mantsinen, Leaving religion in antiquity / Jorgen Magnusson, Leaving Christianity / Teemu T. Mantsinen and Kati Tervo-Niemela, Leaving Hinduism : deconversion as liberation / Michael Stausberg, Leaving Theravada Buddhism in Myanmar / Niklas Foxeus, Leaving Vipassana meditation / Masoumeh Rahmani, Leaving Evangelicalism / Philip Salim Francis, Leaving Pentecostalism / Teemu T. Mantsinen, Leaving Islam for Christianity : asylum seeker converts / Nora Stene, Leaving Islam from a queer perspective / Erica Li Lundqvist, Non-religion and atheism / Caleb Schaffner and Ryan T. Cragun, Historical approaches to leaving religion / Ryan Szpiech, Geographical and demographic approaches to leaving religion / Lily Kong and Orlando Woods, Statistical approaches to leaving religion / Isabella Kasselstrand, Sociological approaches to leaving religion / Daniel Enstedt, Psychological approaches to leaving religion / Kyle Messick and Miguel Farias, Narrative and autobiographical approaches to leaving religion / Peter G. Stromberg. This could suggest that the replacement of embodied doctrinal Catholicism with the internalised variety proposed by Irish sociologists constitutes a reduction in the embodied transmission of Catholic belief and identity. 62,109124. Stevick, R.A. 2014. Approval. Thrill of the Chaste: The Allure of Amish Romance Novels. Others are more ambiguous (Inglis, 1998; Penet, 2008), while most adopt an optimistic private Catholicism model primarily based on high Catholic identification and theistic survey self-reports (Greeley, 1994; Cassidy, 2002; Anderson and Lavan, 2007; Fich and OConnell, 2015), influenced by Grace Davies formulation of believing without belonging (Davie, 1994). 6, 101120. Habituation to religious scandal is evident from its presence in comedy (for example, in the work of Dublin comedian David McSavage) and noir-tinted period drama, with the alliterative term paedo priest long since etched into public consciousness. Oxford: Blackwell. 2011 Mose Gingerich, producer. Philips, B.T. Donnermeyer, J.F. : Non-Religiosity and Anti-Religiosity in 14 Western European Countries. Politics and Religion. Keane, W. 2015. Now, though the majority still identify as Catholic (78.3 percent, Census 2016), self-identification as nonreligious is rising (growing from 269,800 to 468,400 people between 2011 and 2016, a relative increase of 73.6 percent Census, 2016; recent data indicates that 25 percent of 1425 year-olds identify as atheist, agnostic or none Barna, 2017). The export option will allow you to export the current search results of the entered query to a file. JavaScript is disabled for your browser. OAPEN OA Books Toolkit Turpin, H. (2020). , and Kellner, S. 2006. 25:1, 119. Section one provides the reader with an introduction to key terms, historical developments, major controversies and significant cases. Becoming an Ex: The Process of Role Exit.Chicago: University of Chicago Press. Because such stories of a relatively uneventful transition to English life do not make for good sales material, they often go unreported. Despite this, the Church retains significant influence in certain areas of Irish life, and the majority continue to think of themselves as Catholic, at least in an ethnic sense. While excellent work exists on leaving Catholic religious vocations (Ebaugh, 1977, 1984; Hollingsworth, 1985), and on individual disaffiliation trajectories (for the United States, see Hornbeck ii, 2011; for Germany, see Knepper, 2012), this chapter adopts a macro-level perspective, examining an example of national departure from Catholic religiosity, and the conflicting social positions that ensue. , and McConnell, M.L. Sociologists long considered the Republic of Ireland a pious Western European outlier (Nic Ghiolla Phdraig, 2009), with religiosity more typical of the US (Norris and Ingleharte, 2011). open access, https://library.oapen.org/bitstream/20.500.12657/38087/1/9789004331471_webready_content_text.pdf, https://directory.doabooks.org/handle/20.500.12854/38573, https://creativecommons.org/licenses/by-nc/4.0/, If not noted otherwise all contents are available under Attribution 4.0 International (. open access, https://library.oapen.org/bitstream/20.500.12657/43466/1/external_content.pdf, https://directory.doabooks.org/handle/20.500.12854/26522, https://creativecommons.org/licenses/by-nc-nd/4.0/legalcode, If not noted otherwise all contents are available under Attribution 4.0 International (. Bottan, N.L. , and Steven M. Nolt . 2002. Edited by religious scholars Daniel Ensted, Gran Larsson, and Teemu T. Mantsinen, the anthology Hand-book of Leaving Religion is divided into three parts: the first focuses on historical and. Willard, A.K. Crossing Over: One Womans Escape from Amish Life. Responding to the Challenge of Unbelief and Religious Indifference Today. 2004. : Non-Religiosity and Anti-Religiosity in 14 Western European Countries, The Globalization of Pentecostal and Charismatic Christianity, Secularisation and Ideology in the Republic of Ireland, Why the Quiet Revolution was Quiet: The Catholic Churchs Reaction to the Secularization of Nationalism in Quebec after 1960, Catholicism and Nationalism in Ireland: From Fusion in the 19th Century to Separation in the 21st Century, Testing Theories of secularization and religious belief in the Czech Republic and Slovakia, International Index of Religion and Atheism, The Rise and Fall of Fuzzy Fidelity in Europe, https://doi.org/10.1163/9789004331471_016, http://www.bbc.com/news/science-environment-12811197, http://www.ionainstitute.ie/wp-content/uploads/2014/11/Attitudes-to-Church-poll.pdf, https://www.joe.ie/uncategorized/paedo-priests-face-slashed-in-prison-13635, http://www.cultura.va/content/cultura/en/pub/documenti/whereisyourgod.html, Chapter 1 Leaving Religion: Introducing the Field, Chapter 8 Leaving Hinduism: Deconversion as Liberation, Chapter 9 Leaving Theravda Buddhism in Myanmar, Chapter 17 Leaving Islam for Christianity: Asylum Seeker Converts, Chapter 18 Leaving Islam from a Queer Perspective, Part 3 Theoretical and Methodological Approaches, Chapter 21 Historical Approaches to Leaving Religion, Chapter 22 Geographical and Demographic Approaches to Leaving Religion, Chapter 23 Statistical Approaches to Leaving Religion, Chapter 24 Sociological Approaches to Leaving Religion, Chapter 25 Psychological Approaches to Leaving Religion, Chapter 26 Narrative and Autobiographical Approaches to Leaving Religion, Chapter 27 Media and Communication Approaches to Leaving Religion.