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Notes
Notes
1 For sociological publications related to this research project, see Daniel Winchester, “Converting to Continuity: Temporality and Self in Eastern Orthodox Conversion Narratives,” Journal for the Scientific Study of Religion 54, no. 3 (2015): 439–460; Daniel Winchester, “A Hunger for God: Embodied Metaphor as Cultural Cognition in Action,” Social Forces 95, no. 2 (2016): 585–606; Daniel Winchester, “‘A Part of Who I Am’: Material Objects as ‘Plot Devices’ in the Formation of Religious Selves,” Journal for the Scientific Study of Religion 56, no. 1 (2017): 83–103.
2 Emile Durkheim, The Elementary Forms of Religious Life (New York: Free Press, 1995).
3 David Morgan, The Embodied Eye: Religious Visual Culture and the Social Life of Feeling (Berkeley: University of California Press, 2012), 68.
4 This phrasing is adopted from the following biblical verse: “Since we are surrounded by so great a cloud of witnesses, let us lay aside every earthly care and . . . run with perseverance the race that is set before us, looking to Jesus, the author and finisher of our faith” (Heb. 12:1-2, trans. Antiochian Orthodox).
5 See Clemena Antonova, Space, Time, and Presence in the Icon: Seeing the World with the Eyes of God (Burlington, VT: Ashgate, 2010).
6 To protect confidentiality, the names of the individuals referred to in this article are pseudonyms.
7 The interested reader can find a robust contemporary literature on Christian material religion in domestic spaces in David Halle, Inside Culture: Art and Class in the American Home (Chicago: University of Chicago Press, 1993), ch. 6; John Harvey, “Seen to be Remembered: Presentation, Representation and Recollection in British Evangelical Culture since the late 1970s,” Journal of Design History 17, no. 2 (2004): 177–92; Mary Ellen Konieczny, “Sacred places, Domestic spaces: Material Culture, Church, and Home at Our Lady of the Assumption and St. Brigitta,” Journal for the Scientific Study of Religion 48, no. 3 (2009): 419–42; Colleen McDannell, Material Christianity (New Haven: Yale University Press, 1995); Ann Taves, The Household of Faith: Roman Catholic Devotions in Mid-Nineteenth Century America (South Bend: University of Notre Dame Press, 1986).
8 While there are not exact figures on rates of conversion across the several U.S. Orthodox jurisdictions, a recent national study found that converts make up 50, 48, and 26 percent of parishioners in the Antiochian Orthodox (historically Syrian), OCA (historically Russian), and Greek Orthodox churches, respectively. These are the three largest Eastern Orthodox jurisdictions in the U.S., accounting for 70 percent of all Orthodox parishes and 80 percent of adherents in the nation. Today, the various jurisdictions of the Orthodox Church in the United States comprise approximately 1 million of the church’s 260 million adherents worldwide. See the 2010 “Faith Communities Today Survey: Orthodox Parishes,” http://www.thearda.com/Archive/Files/Descriptions/FACT10OR.asp; Alexei Krindatch, “The Orthodox Church today: A national study of parishioners and the realities of orthodox parish life in the USA,” 2006, http://www.hartfordinstitute.org/research/OrthChurchFullReport.pdf.
9 As explained by Saint Athanasius: “God became man so that man might become God.” Many Orthodox Christians I met were fond of using this simple phrase to explain theosis, but were also quick to note that Athanasius and other Orthodox thinkers make a further distinction between the essence and energies of God. Human beings cannot literally become a God by uniting with God’s essence, but they can become “like God” by uniting themselves with God’s energies. For a much more in-depth theological exposition of the concept of theosis, see Vladimir Lossky, In the Image and Likeness of God (Crestwood, NY: St. Vladimir’s Seminary Press, 1974).
10 For two of the most foundational sociological statements on how imagining and taking the perspective of the other is constitutive of self-identity, see Charles Horton Cooley’s concept of the “looking-glass self” in Human Nature and the Social Order (Piscataway, NJ: Transaction Publishers, 2009) and George Herbert Mead’s work on the self in Mind, Self, and Society (Chicago: University of Chicago Press, 1934). On the role of mimesis and the self-other relationship, see Michael T. Taussig, Mimesis and Alterity: A Particular History of the Senses (New York: Routledge, 1993).
11 Charles is referring here to reports of unscrupulous lending practices and mortgage fraud committed by several major financial institutions in the lead-up to the subprime mortgage crisis of 2007–2010.
12 See Robert Orsi, Thank you St. Jude: Women’s Devotion to the Patron Saint of Hopeless Causes (New Haven: Yale University Press, 1998).
13 Robert Orsi, Between Heaven and Earth: The Religious Worlds People Make and the Scholars who Study Them (Princeton: Princeton University Press, 2005), 2.
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Daniel Winchester
Daniel A. Winchester, is assistant professor of sociology at Purdue University in West Lafayette, Indiana, studying how an individual’s identity, experience, and behavior are shaped by collective social and cultural processes.