Abstract: This article cautions against an ‘earnest turn’ within the anthropology of religion, pointing up the tendency for anthropologists of religion to over-emphasize the role of discipline in the construction of the religious subjecthood over mechanisms of leniency and compromise. Taking the Catholic Church as an example, I show how discipline andlenience have been co-constitutive of Christian subjectivities, as different movements in a gigantic choreography which have spanned and evolved over several centuries. By looking at certain technologies of lenience that have emerged over the course of Catholic history, I trace an alternative genealogy of ‘the Christian self’; one in which institutional growth, power, and survival depended not only upon the formation of disciplined bodies and interior dispositions but also upon a carefully managed division of labour between clergy and laity, as well as upon a battery of legal commutations and practical avoidances aimed at minimizing the effort and pain of the ascetic approach. Taking the concept of ‘lapsedness’ as cue, I ask to what extent the ‘lapsed Catholic’, rather than indexing an ever-increasing tendency towards secularism, might already be contained and accounted for within Catholicism as a living, evolving form.
Abstract: The declining number of religious vocations joining Catholic seminaries in Italy has encouraged some dioceses to hire migrant religious workers to compensate for the lack of clergy available for parish work. Although initially approached as a temporary solution, an unforeseen consequence of this policy has been the emergence of congenial relationships between migrant priests and Italian parishioners, who often describe their bond as deeply spiritual. This article examines the experiences of Sri Lankan priests who work in Italy, highlighting the distinct emphasis that they place on reaching out to the communities that they work with. Through fieldwork conducted in Sri Lanka and Italy, I analyse how South Asian priests use concepts such as devotion and sincerity to explain how their approach to the priesthood makes a ‘solemn’ difference that is celebrated by local parishioners. With an explicit focus on pastoral work, this form of Asian Catholicism emphasises the importance of bodily comportment, ceremonial poise and ritual dignity, capturing the yearnings of Catholic laities avid for devotional celebrations capable of re-connecting them to the spiritually meaningful aspects of their faith. My work draws lines of connection between the historical, theological and pedagogical underpinnings of Sri Lankan Catholicism and the affective responses that South Asian priests elicit in Europe.