Religious Revival among Orthodox and Pentecostals in Russia: Causes and Limitations<sup>1</sup>

Löfstedt, Torsten

doi:10.1080/09637494.2011.647458

Cited by 9 publications

(3 citation statements)

References 14 publications

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“…Those who smoked or drank alcohol risked being excluded from the church. Congregations had strict dress codes and clear gender roles; women were expected to cover their heads in church and could not serve as pastors (Löfstedt 2012).…”

Section: Historymentioning

confidence: 99%

Megachurches in Russia and other Parts of the Former Soviet Union

Löfstedt¹

2020

Handbook of Megachurches

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Section: Historymentioning

confidence: 99%

Megachurches in Russia and other Parts of the Former Soviet Union

Löfstedt¹

2020

Handbook of Megachurches

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“…Although the Russian Orthodox Church represents a majority of the population, Church hierarchs went on the offensive suggesting it was disadvantaged because religious newcomers tended to have lower startup costs, significant financial resources, and attractive proselytizing activities. Some Church leaders went so far as to compare the influx of missionaries to “spiritual colonizers” with the goal of destroying traditional Russian culture (Kirill 2000; also Poplavsky 2012; Lofstedt 2012). A third implication was that the Orthodox Church began rebuilding alliances with relevant power brokers to regain its monopoly status.…”

Section: The Russian and Chinese Marketsmentioning

confidence: 99%

The Political Economy of Religious Revival

Koesel¹

2015

Politics and Religion

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This article assesses the strengths and weaknesses of the religious economy approach by applying it to the religious revival across contemporary Russia and China. This comparison shows that the religious economy framework is beneficial in explaining some aspects of the communist and post-communist religious change, including macroeconomic market trends and why some faiths thrive while others fail. However, it has less explanatory power in explaining religious-state relations under market constraints -that is, how religious groups interact with state regulators to survive and grow; the range of options available to religious actors and their payoffs; and the political consequence of this interaction. This article draws on fieldwork in both countries to illustrate the benefits of grounding the religious economy approach more deeply in politics. The political economy of the marketplace reveals how and why religious groups engage the state to survive, and that they are becoming influential political and economic actors.

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“…The communities were mostly founded at the beginning of the 1990s after the law on freedom of conscience and religious associations went into effect in the final years of the Soviet Union (e.g., Shterin 2003). The classical Pentecostalism that had begun in Russia at the beginning of the twentieth century survived the seventy years of the communist period only as an oppressed and underground phenomenon (Löfstedt 2012). After the collapse of communism, many Pentecostal/charismatic churches, especially in the United States, Western Europe, and South Korea, capitalized on the opportunities that the new freedom offered in a formerly officially atheist society.…”

Section: Introductionmentioning

confidence: 99%

Individual Emotions Describing Continuity and Engagement in Religion: Charismatic Communality in the Light of Interaction Ritual Theory

Penttilä

2023

Religions

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The emotionality of modern times is evident in the ways in which people are religious. Among the Christian denominations, the Charismatic/Pentecostal movement, in all its diversity, is the most successful in spreading globally. It has been argued that charismatic communities are successful venues of interaction and are powerful in offering emotional experiences. However, in order for such religious experiences to lead to a continuity of religious interaction, a long-term tone of emotional energy and the presence of a stable social bond between participants is needed. The aim of this article is to analyze emotional energy as an outcome of successful interaction rituals in charismatic communities. Emotional energy is a concept that Randal Collins has formed, building on Durkheim, to analyze emotions in interaction by viewing them as “the main motivating force in social life”. This was studied by interviewing individuals on their emotions about their charismatic communities and daily life. When utilizing a self-report focus on subjective feelings, individuals may report information using different wordings relevant to any component of emotion. Special importance is placed on the cognitive processing of emotional episodes, which allows individuals to detect the relevance of each emotion, understand its causes and consequences, and communicate the emotional knowledge to others, including the researcher. The results show that, most of all, the emotions that cause some sort of pleasure, e.g., happiness and surprise, are the leading lights in narrating engagement in charismatic communities and faith. Faith also has a fear-regulating effect. Happiness as a mood is built both on experiences of God’s help and even more on one’s responsible way of life and the feeling of abandoning moral hesitation in favor of doing what is ethically right in life, which also regulates negative emotions. Collin’s theory focuses on emotional energy that is positive, but emotional experiences can also be negative, which do not contribute to the solidarity of a group.

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Religious Revival among Orthodox and Pentecostals in Russia: Causes and Limitations¹

Cited by 9 publications

References 14 publications

Megachurches in Russia and other Parts of the Former Soviet Union

Megachurches in Russia and other Parts of the Former Soviet Union

The Political Economy of Religious Revival

Individual Emotions Describing Continuity and Engagement in Religion: Charismatic Communality in the Light of Interaction Ritual Theory

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Religious Revival among Orthodox and Pentecostals in Russia: Causes and Limitations1

Cited by 9 publications

References 14 publications

Megachurches in Russia and other Parts of the Former Soviet Union

Megachurches in Russia and other Parts of the Former Soviet Union

The Political Economy of Religious Revival

Individual Emotions Describing Continuity and Engagement in Religion: Charismatic Communality in the Light of Interaction Ritual Theory

Contact Info

Product

Resources

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Religious Revival among Orthodox and Pentecostals in Russia: Causes and Limitations¹