The birth and rapid global expansion of Pentecostal movements has led to widespread recognition of Pentecostalism as a major force in the Christian globalization enterprise, and a significant subset within the broader globalization movement.
A main thread running through the study of global Pentecostalism, therefore, is its adaptability to the modern world system and, concomitantly its increasing visibility in the public sphere. Underlying the assertion of cultural adaptability is the assumption that the world‘s economic, political, and other societal structures have shifted (and continue to shift), and that Pentecostalism as a religious orientation has the ability to accommodate, or maybe even leverage, those shifts. Rather than just responding to globalization processes Pentecostalism acts on and actively shapes the dynamics of globalization, and thus can be viewed as yet another powerful force in the ‗re-sacralization‘ or ‗re-enchantment‘ of the world (cf. Csordas 2011). Put differently, Pentecostalism seems to be ―flexible and resilient enough to adapt to and be at home with both modernity and its elusive successor, post-modernity‖ (Anderson 2004: 285).
The central aim of this thesis is to understand Pentecostal ex-pansion within the theoretical framework of globalization and in terms of its internal religious characteristics. In my opinion, Pentecostalism can serve as a heuristic entry point to understand the complexity of cultural globalization processes more generally. With this end in mind and for this purpose, Pentecostalism is regarded as an ac-tive agent of globalization; as a transnational movement characterized by fluidity, innovation, and practicality within the context of an increasingly complex and plural world order, particularly in terms of the wider discourses on globalization.
Table of Contents
1. Introduction
2. Studying Global Pentecostalism
3. Theoretical Contexts
3.1 Religion, Modernity and Secularization
3.2 Globalization
3.3 Globalization of Religion
4. Mapping Global Pentecostalism
4.1 Definitional Matters
4.2 (Re)-Constructing the Global Pentecostal Network
4.3 The Emergence and Formation of Global Pentecostalism
5. Globalization of Pentecostalism
5.1 Conversion
5.2 Pentecostal Cosmology
5.3 Global Outreach and Spread
5.4 A Short Synopsis
6. Pentecostalism and Capitalism
6.1 The Theology of Prosperity
6.2 Discussing the Pentecostal-Capitalism Nexus
7. Conclusion and Outlook
Research Objectives and Focus Areas
The primary objective of this thesis is to understand the massive global expansion of Pentecostalism by analyzing it within the theoretical framework of globalization and its own internal religious characteristics, rather than viewing it merely as a private or otherworldly phenomenon.
- The adaptability of Pentecostalism to modern societal structures and its public visibility.
- The interrelationship between Pentecostalism and global processes of modernization.
- The role of "prosperity theology" and its nexus with neoliberal capitalism.
- The construction of Pentecostal identity through conversion, dualistic cosmology, and ritual.
- The non-institutional, transnational network structure of the Pentecostal movement.
Excerpt from the Book
1. Introduction
Let me set up this thesis with a brief illustration of my first encounters with Pentecostalism: Back in 1999, while traveling around in the US I was kindly invited by a group of young and eager Bible college students to join them in their weekly church service on Sunday. They belonged to a Pentecostal inspired church called ‘The River’, situated in the Tampa Bay Area, Florida, and run by a charismatic preacher from South Africa, who liked to call himself ‘the Holy Ghost Bartender’. Curious about it, I accepted their invitation. Thus, the next Sunday, I found myself amidst a huge congregation — by my count there must have been around three to four thousand attendees — all neatly dressed up in their churchgoing outfits and ready to ‘get filled with the Holy Ghost’. What I experienced during the church service, however, was something I had never seen before (at least not in Europe).
As the minister wandered through the aisles, fervently trying to spread the ‘Fire of the Holy Spirit’ by touching people on their foreheads, the worshippers started to break into uncontrollable ‘holy laughter’. Some began dancing ecstatically through the aisles, shaking their bodies as if possessed. Others were jerking spasmodically on the ground, their eyes wide open, uttering strange words nobody could understand. They were, as one of the students explained to me later, ‘slain in the Spirit’, meaning that they had personally encountered the Holy Spirit and thus were touched by God. To an outsider like me, the whole scene seemed rather surreal and the density of the atmosphere left me with a queasy feeling lasting several days.
Summary of Chapters
1. Introduction: The author introduces Pentecostalism through personal field experiences and outlines the thesis's goal to examine the movement's global expansion within globalization theories.
2. Studying Global Pentecostalism: This chapter reviews the explosive growth of Pentecostalism, particularly in the Global South, and discusses the challenges of defining and statistically measuring such a diverse, non-institutional movement.
3. Theoretical Contexts: The chapter explores the debates around secularization and modernity, arguing that Pentecostalism serves as a response to globalization rather than a decline in religious force.
4. Mapping Global Pentecostalism: The author addresses the difficulty of defining Pentecostalism and proposes a non-essentialist approach, treating it as a global discursive network rather than a fixed doctrine.
5. Globalization of Pentecostalism: This chapter analyzes how Pentecostal identity is formed through conversion, dualistic cosmology, and missionization, effectively localizing itself while maintaining a global character.
6. Pentecostalism and Capitalism: The author examines the nexus between Pentecostal prosperity theology and neoliberal capitalism, critically evaluating whether the movement aligns with or diverges from the Weberian "Protestant Ethic".
7. Conclusion and Outlook: The thesis summarizes that Pentecostalism is a paradigmatic "glocalized" religion, simultaneously homogenizing and diversifying, while remaining a dynamic, albeit paradoxical, force in global society.
Keywords
Pentecostalism, Globalization, Secularization, Prosperity Gospel, Neoliberal Capitalism, Identity, Conversion, Cosmology, Transnationalism, Glocalization, Modernity, Religion, Charismatic, Ritual, Missionization
Frequently Asked Questions
What is the core focus of this thesis?
This thesis examines the global expansion of Pentecostalism and how it relates to broader processes of globalization and modernization.
What are the central themes of the work?
The work focuses on Pentecostalism's adaptability, its role in the "re-enchantment" of the world, its relationship with neoliberal capitalism, and how it functions as a transnational network.
What is the primary research goal?
The primary goal is to understand the global success of Pentecostalism scientifically, using globalization frameworks to explain its ability to thrive in diverse cultural contexts.
Which methodology is employed in this research?
The research relies on an extensive analysis of literature and theoretical premises, while also incorporating the author’s reflections on field research in Southeast Asia to discuss methodological challenges.
What does the main body cover?
The main body covers theoretical contexts of religion and globalization, the definition and mapping of global Pentecostal networks, the mechanics of Pentecostal globalization, and the specific relationship between Pentecostalism and capitalist culture.
Which keywords characterize this work?
Key terms include Pentecostalism, globalization, secularization, prosperity gospel, neoliberal capitalism, identity, and trans-local networks.
How does the author define Pentecostalism in the face of its diversity?
The author follows a non-essentialist approach, defining Pentecostalism as an international discursive network that is constantly negotiated within its specific cultural contexts.
What is the author's stance on the "Protestant Ethic" as applied to Pentecostalism?
The author remains cautious, arguing that while Weber’s thesis has heuristic value, it should not be applied out of context, as Pentecostalism often rejects rationalistic approaches in favor of consumerist and miraculous elements.
How does the "prosperity gospel" function within this global movement?
The prosperity gospel acts as a mechanism that integrates material and physical well-being into faith, promising believers empowerment and success, which resonates strongly in contexts of social instability.
What does the author conclude about the "glocal" nature of Pentecostalism?
The author concludes that Pentecostalism transcends local boundaries through a universal worldview while simultaneously adapting to and incorporating local cultural nuances, making it a "glocalized" religion.
- Citation du texte
- Matthias Deininger (Auteur), 2012, Global Pentecostalism: An Inquiry into the Cultural Dimensions of Globalization, Munich, GRIN Verlag, https://www.grin.com/document/202804
