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Although <strong>the</strong> term ‘globalization’ has several implications, such as socio-political,<br />

religio-cultural, economic and technological, this study uses <strong>the</strong> term<br />

‘globalization <strong>of</strong> Pentecostalism’ to express <strong>the</strong> ‘interconnectedness <strong>of</strong><br />

Pentecostalism’ across <strong>the</strong> globe in one way or ano<strong>the</strong>r, as mentioned in chapter<br />

one. As Harold Netland argues, despite <strong>the</strong> rise <strong>of</strong> powerful anti-globalization<br />

movements and <strong>the</strong> resurgence <strong>of</strong> a nationalistic <strong>spirit</strong>, ‘globalization promotes<br />

increased interconnectedness and commonalities across traditional ethnic,<br />

religious, cultural, and national boundaries.’ 36 There are several Pentecostal<br />

commonalities despite its regional and ecclesiastical differences. There have been<br />

a number <strong>of</strong> attempts in <strong>the</strong> recent past to study various aspects <strong>of</strong> <strong>the</strong><br />

globalization <strong>of</strong> Pentecostalism. 37 In <strong>the</strong> contemporary world, it seems that in no<br />

part <strong>of</strong> <strong>the</strong> world can Pentecostalism claim to be an isolated movement, but<br />

different strands are connected to each o<strong>the</strong>r in one way or <strong>the</strong> o<strong>the</strong>r. As Coleman<br />

comments, ‘one could argue that such similarities are due to <strong>the</strong> same Spirit<br />

infusing different populations around <strong>the</strong> globe,’ however, ‘<strong>the</strong> social and<br />

communicational links between complex and shifting networks’ <strong>of</strong> people cannot<br />

be ignored. His research <strong>of</strong> a Charismatic church in Sweden reveals a global<br />

charismatic ‘meta-culture’ that transcends geographical as well as ecclesial<br />

particularities, and displays remarkable parallels across <strong>the</strong> globe. 38<br />

36 Harold A. Netland, ‘Introduction: Globalization and Theology Today,’ in Globalizing Theology:<br />

Belief and Practice in an Era <strong>of</strong> World Christianity, ed. Craig Ott and Harold A. Netland (Grand<br />

Rapids: Baker Academic, 2006), 22.<br />

37 For example, Dempster, Klaus, and Petersen, Globalization <strong>of</strong> Pentecostalism; Karla Poewe, ed.<br />

Charismatic Christianity as a Global Culture (Columbia: University <strong>of</strong> South Carolina Press,<br />

1994); Simon Coleman, The Globalization <strong>of</strong> Charismatic Christianity: Spreading <strong>the</strong> Gospel <strong>of</strong><br />

Prosperity (Cambridge: CUP, 2000); Sturla J. Stalsett, Spirits <strong>of</strong> Globalization: The Growth <strong>of</strong><br />

Pentecostalism and Experiential Spiritualities in a Global Age (London: SCM Press, 2006).<br />

38 See for more discussion, Coleman, Globalization <strong>of</strong> Charismatic Christianity, 67-69.<br />

243

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