From Wikipedia, the free encyclopedia
Form of a religion the leaders deem official
In
sociology
,
elite religion
is defined as the symbols, rituals and beliefs which are recognized as legitimate by the leadership of that religion.
[1]
Elite religion is often contrasted with
folk religion
, or the religious symbols and beliefs of the masses. Elite religion is then the "official religion" as championed by the leaders of a religion.
[2]
Some researchers see the concept as potentially applying to a range of internal religious divisions such as
orthodoxy
versus
heterodoxy
, between the
clergy
and the
laity
, or between the religion's wealthy adherents and the poor.
[3]
Contrast with folk religion
[
edit
]
Whereas the primary expression of elite religion is in religious ideology, folk religion is primarily expressed in
religious rituals
and
symbols
. Elite religion's ideology is characterized as internally unified, while the beliefs or ideas that underlie different religious folk rituals may be incompatible with one another.
[4]
Folk religious practices concerning key rituals, such as
coming of age
ceremonies, may become the object of intense elite criticism.
[5]
Strengthening denominationalism
[
edit
]
Sociologist
Charles Liebman
theorized that the strengthening of elite religion over members of a particular group led to the growth of
denominationalism
.
[2]
See also
[
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]
References
[
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]
- ^
Bock, Wilbur. "Symbols in Conflict: Official versus Folk Religion,"
Journal for the Scientific Study of Religion
5 (Spring 1966): 204-12.
- ^
a
b
Liebman, Charles.
The Ambivalent American Jew
. Jewish Publication Society. (1973): 83-86.
- ^
Duffy, E. (2006). Elite and popular religion: The Book of Hours and lay piety in the Later Middle Ages. Studies in Church History, 42, 140-161.
- ^
Liebman, C. S. (1970). Reconstructionism in American Jewish Life.
The American Jewish Year Book
, 3-99.
- ^
Schoenfeld, S. (1987). Folk Judaism, elite Judaism and the role of bar mitzvah in the development of the synagogue and Jewish school in America.
Contemporary Jewry
, 9(1), 67.