Saint Peter’s New Churches The Indigenization of Neocharismatic Christianity in St. Petersburg

Penttilä, Maija

doi:10.18261/issn1890-7008-2014-01-02

Cited by 2 publications

(3 citation statements)

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“…To answer these questions, I analyzed interviews (N = 16) from St. Petersburg that were conducted during fieldwork between 2006 and 2009 in communities that may be defined as charismatic. Based on these interviews and other ethnographic data from four worship communities, several other articles have been written (e.g., Turunen 2010;Penttilä 2014;Penttilä 2016). The interviewees ranged in age between 17 and 65.…”

Section: Focus Of the Article And Methodologymentioning

confidence: 99%

“…Wavering begins' (Vadim). A common goal in the community is to achieve moral virtue, and this even became a self-cultivation project for many (for more, see Penttilä 2014).…”

Section: Focus Of the Article And Methodologymentioning

confidence: 99%

“…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. They saw this as a new mission field (see also Penttilä 2014;Pelkmans 2009). Because of the subdued nature of the classical Russian Pentecostals, the 'neo' brands, thriving on their global momentum, became dominant in the Russian Charismatic/Pentecostal field after the collapse of communism (Agadjanian 2012, p. 5).…”

Section: Introductionmentioning

confidence: 99%

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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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Section: Focus Of the Article And Methodologymentioning

confidence: 99%

“…Wavering begins' (Vadim). A common goal in the community is to achieve moral virtue, and this even became a self-cultivation project for many (for more, see Penttilä 2014).…”

Section: Focus Of the Article And Methodologymentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

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