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PALGRAVE STUDIES IN NEW RELIGIONS AND ALTERNATIVE SPIRITUALITIES

CHARISMATIC
CHRISTIANITY IN
FINLAND, NORWAY,
AND SWEDEN
CASE STUDIES IN HISTORICAL AND
CONTEMPORARY DEVELOPMENTS

EDITED BY JESSICA MOBERG

AND JANE SKJOLDLI
 Palgrave Studies in New Religions
and Alternative Spiritualities

Series editors
James R. Lewis
University of Tromso – The Arctic University
Tromso, Norway

Henrik Bogdan
University of Gothenburg
Gothenburg, Sweden
Palgrave Studies in New Religions and Alternative Spiritualities is an inter-
disciplinary monograph and edited collection series sponsored by the
International Society for the Study of New Religions. The series is devoted
to research on New Religious Movements. In addition to the usual groups
studied under the New Religions label, the series publishes books on such
phenomena as the New Age, communal & utopian groups, Spiritualism,
New Thought, Holistic Medicine, Western esotericism, Contemporary
Paganism, astrology, UFO groups, and new movements within traditional
religions. The Society considers submissions from researchers in any
discipline.

More information about this series at

http://www.palgrave.com/series/14608
 Jessica Moberg • Jane Skjoldli
Editors

Charismatic
Christianity in
Finland, Norway,
and Sweden
Case Studies in Historical and Contemporary
Developments
Editors
Jessica Moberg Jane Skjoldli
University of Gothenburg University of Bergen, Norway
Gothenburg, Sweden Bergen, Norway

Palgrave Studies in New Religions and Alternative Spiritualities

ISBN 978-3-319-69613-3    ISBN 978-3-319-69614-0 (eBook)
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 Foreword

I commend this volume to you wholeheartedly. This volume on

Pentecostalism in the Nordic region is full of intriguing multidisciplinary
studies that have relevance not only for this region, but for the study of
Pentecostalism elsewhere. Despite the difficulties of definition mentioned
by several authors in this collection, I have always been fascinated by how
what we may term “Pentecostal and Charismatic” movements often present
surprises. That Scandinavia and Finland, with their relatively low popula-
tions, became the founding region for European Pentecostalism as a
whole, is one of those surprises. Relative to its position in the rest of western
Europe, Pentecostalism became a significant movement within Nordic
Christianity within a short period of time and was probably as well estab-
lished there as anywhere else in the world. Undoubtedly, the towering fig-
ures in this remarkable story were those of Thomas Ball Barratt of Oslo and
Lewi Pethrus of Stockholm. Both these early leaders were to have enor-
mous international significance in the development and expansion of
Pentecos­talism. They were not the first or the only significant figures, as
papers in this book show. But it was from Norway and Sweden that
Pentecostalism spread to the other Nordic countries, and also to Britain,
Germany, Switzerland, and Russia.
Pentecostalism was from its beginnings fundamentally a missionary
movement. The Spirit had told them to “go.” From the earliest years
before the First World War, Nordic missionaries went out not only to
other European countries, but also much further to Brazil, Argentina,
Mexico, and to Southern and Eastern Africa, Ceylon (Sri Lanka), India,
and China. The largest “classical” Pentecostal denomination in the world,

v
vi FOREWORD

the Assembleias de Deus in Brazil, was started by two Swedish migrants to

the United States, Gunnar Vingren and Daniel Berg. The enormous
Pentecostal denominations in present-day Ethiopia owe their origins to
Finnish and Swedish missionaries (Haustein 2010). We must also not
overlook the significant role also played by Danish missionaries, whose
impact was far greater abroad than it was at home (Christensen 2017). To
say that Scandinavia was one of the epicenters of global Pentecostalism is
no exaggeration. If we understand Pentecostalism as being essentially a
missionary and evangelistic movement (Anderson 2007), we will also
understand the outward thrust by Nordic missionaries, and particularly
women, amply illustrated in the chapter in this volume by Mikaelsson.
Pentecostalism was relatively weak compared to the dominant Lutheran
state churches in Nordic countries, but the Nordic impact on the rapid
internationalization of Pentecostalism far outweighed its small numbers at
home. This was especially the case in Denmark, where the growth of
Pentecostalism was relatively small, aggravated by internal schisms early on
in its history, as the recent history by Nikolaj Christensen (2017) shows.
Because there is no article on Denmark in this volume, I will give some
attention to the related events there. Although contemporary Danish
Pentecostalism is extremely small, this does not mean that nothing signifi-
cant has happened there. Christensen reveals that an important factor for
the lack of Pentecostal growth in Denmark (unlike other Nordic coun-
tries) was the absence of active religious minority groups. The state church
monopoly in Denmark was still virtually intact, and though the earliest
Pentecostals were largely members of the state church, even this was per-
ceived as a threat by traditionalists and especially by Evangelical and
Holiness factions. Denominational organization also made the Swedish,
Norwegian, and Finnish Pentecostals more robust, whereas early Danish
Pentecostals tended to pursue obscure doctrines like universalism and the
ineffective restorationism of the Welsh-led Apostolic Church.
I have long advocated a “multiple origins” theory of Pentecostalism in
contrast to the many attempts at making this a movement whose primary
genesis comes from the United States. At the same time I have avoided
suggesting that the American forms springing from Los Angeles and other
centers were not influential, as indeed they were in many places. There are
at least three considerations that the present volume illustrates. Firstly,
there was much continuity with Evangelical, Holiness and healing revival-
ist movements that preceded early Pentecostalism in the nineteenth cen-
tury. Stenvold’s chapter on Norway makes this clear. The links with
 FOREWORD
   vii

American Methodism also had great significance in the beginnings of

Pentecostalism in India, Chile, and West Africa, among others.
Pentecostalism did not suddenly appear from heaven, as some would have
us believe. Even speaking in tongues, one of the most divisive aspects of
the early movement, did not suddenly appear at the beginning of the cen-
tury. Tongues speaking has been recorded throughout the history of
Christianity among various groups and revival movements. In Finland, the
Laestadian movement (briefly mentioned in the chapter by Mantsinen) is
an example of this. Furthermore, in Europe at least, many of the early
Pentecostals remained in their church denominations until forced to leave.
In some cases, they never did leave the old churches.
Secondly, there was no one place of origin, despite the fairly widespread
claims that it all began at Azusa Street in downtown Los Angeles in 1906.
It is true, as these chapters show, that Nordic Pentecostalism was at first
influenced by events in the United States, but that was a transitory period.
Contemporary Charismatic Christianity in Nordic countries (as through-
out the world) is the product of a long process of development with prec-
edents going back to a much earlier time. Its history was in continuity
with the revivalist movements out of which it emerged. Azusa Street was
indeed an important centre for the early internationalizing of the move-
ment, but there were other significant networks and centres of influence
worldwide. Perhaps the most significant in Europe was that initiated by
Methodist pastor T.B. Barratt in Oslo. In Barratt’s mission, the founding
father of Pentecostalism in Britain, Anglican vicar Alexander Boddy, had
his first experience of Pentecostalism. Boddy never left the Church of
England. Of course, there are many new examples of centres that have
appeared over the past century in many places worldwide. One of the
more recent was that of Ulf Ekman in Uppsala. Pentecostalism as we know
it today has had many beginnings, which are sometimes connected, but
sometimes isolated. It was in a process of formation for at least its first two
decades and arguably, it has never stopped being in a process of formation
and reinvention.
Thirdly, there have been many iterations or waves of Pentecostalism
throughout the past century. Even the threefold classification of
Hollenweger and others into “Pentecostal”, “Charismatic,” and
“Neocharismatic” can no longer be applied without countless exceptions
and additions. It is as incorrect to speak of three “Waves” of Pentecostalism
in North America as it is anywhere else in the world. Besides the threefold
typology of classical Pentecostalism, the Charismatic movement, and the
viii FOREWORD

so-called “Third Wave,” there were other significant movements in North

America that do not easily fit into this schema like the “Latter Rain” move-
ment beginning in the late 1940s and the “Jesus People,” from the late
1960s. All of these movements impacted on events in Europe, and vice
versa. One could also speak of the “Word of Faith” movement that domi-
nates several global megachurches today, based on the doctrine of the late
Kenneth Hagin, Jr. in Tulsa, Oklahoma. The most prominent Nordic cen-
ter was of course the Livets Ord in Uppsala under the enigmatic Ulf
Ekman, with significant influence in Eastern Europe and Russia. Much
more could be written about this but perhaps that has already been done
(Coleman 2000). As a side issue, it would be interesting to look at Ekman’s
more recent conversion to Roman Catholicism and what the nature of his
journey from Lutheran priest to “Word of Faith” leader to Roman Catholic
adherent was. Perhaps it was not as great a leap as some have thought.
We cannot discuss Pentecostalism in Europe without mentioning the
enormous impact of the so-called “migrant” or transnational churches,
many of which have now become national churches in their own right in
the countries where they have been planted. Migration has brought new
life to Pentecostalism in the Western world, although it might be argued
that this is a different kind of Pentecostalism. After the 1980s, the
“Pentecostalization” of older churches outside the Western world, espe-
cially in Africa and Asia, accelerated as these churches adjusted to the rapid
growth of new churches in their midst. They began to adopt the latters’
methods, particularly appealing to the young and urbanized. Simulta­
neously, the new form of Pentecostalism exhibited a fierce independence
that eschewed denominations and preferred associations in loose
“f­ellowships.” The Pentecostal megachurches operate in cities like Lagos,
Rio de Janeiro, Seoul, and Singapore, but also in unexpected European
places like Kyiv (a Ukrainian church with a Nigerian leader), Budapest,
and of course, Uppsala. Each of these European cases is (or was at one
stage) the largest congregation in its respective country; and in London
the largest congregation is predominantly Nigerian. The megachurches
form networks of similar churches across the world, and these transna-
tional associations are not only North–South, but also South–South and
East–South. In most cases, the transnational churches in the North have
been unable to break free from their ethnic minority character. However,
the migrant churches have not inflated the numbers of Pentecostals in
Nordic countries as much as they have in other Western countries like
Britain, France, or Germany or, indeed, in the United States itself.
 FOREWORD
   ix

Within a century of their commencement, Pentecostal and Charismatic

forms of Christianity now exist in most countries and have affected all
forms of Christianity in our contemporary world—however we regard or
manipulate the statistics on affiliation. Pentecostalism has certainly
changed world Christianity in the twenty-first century, and perhaps reli-
gion as a whole. Whatever our opinion or personal experience of
Pentecostalism might be, these are movements of such vitality that
Christianity has been irrevocably changed. The mushrooming growth of
Pentecostal and Charismatic churches and the “Pentecostalization” of
older, both Protestant and Catholic churches––especially in the majority
world––is a fact of our time. With all its failings and schisms, these com-
plex movements continue to expand and increase across the globe. The
growth may well have halted or even decreased in northern Europe, but
the enormous growth of Charismatic Christianity in Asia, Africa, and Latin
America also means that it may continue to expand and influence all types
of Christianity there. In creative ways Pentecostalism has promoted a glo-
balized Christianity that has not lost touch with its local context. It is able
to preserve both global and local characteristics, making it possible to
speak at the same time of “Pentecostalism” and “Pentecostalisms.” So at
least for the foreseeable future, the continued vitality of Charismatic
Christianity is probably assured. Where it will go in Nordic countries is
anyone’s guess. This volume gives us a glimpse into that possible future,
but also reminds us that Pentecostalism in Europe itself is really insignifi-
cant in comparison with other forms of Christianity that have been here
much longer.

University of Birmingham Allan H. Anderson

References
Anderson, Allan H. Spreading Fires: The Missionary Nature of Early Pentecostalism.
London/Marynoll/New York: SCM & Orbis, 2007.
Christensen, Nikolaj. 2017. Flickering Flames: The Early Pentecostal Movement in
Denmark, 1907–1924. Ph.D. thesis. University of Birmingham.
Coleman, Simon. The Globalisation of Charismatic Christianity. Cambridge:
Cambridge University Press, 2000.
Haustein, Jörg. Writing Religious History: The Historiography of Ethiopian
Pentecostalism. Wiesbaden: Harrassowitz, 2011.
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