ABSTRACT

ABSTRACT X

Abstract

This work deals with an important practical, theological aspect within the Swedish Pentecostal Movement (SPM), namely, the tension among radical congregationalism, restorationism, and denominationalism.

The SPM determined very early not to become another Christian denomination. Instead, it decided to act as a loose network of free and autonomous local churches. This vision was made public in 1919 at the Kölingared week, six years after the expulsion of the Filadelfia Church in Stockholm from the Swedish Baptist Union. The reason for this dramatic action was the Filadelfia Church ´s non-compliance with the rules set for the participation of Holy Communion. Lewi Pethrus, the senior pastor of the church, defended an open and more generous view, allowing even non-Baptists to take part in the ceremony.

The pioneers in the SPM built their ecclesiology upon restorationist principles; that is, they tried to restore apostolic church life and beliefs in an intent to reflect a genuine Christian church. As the years passed and the work situation became more complex, the SPM created several joint enterprises, which served the movement in important areas, such as missions, media, and education. By doing this, the deviation from the original restorationist values had begun. These enterprises were to some extent disconnected from decision-making process of the local churches. It is therefore no exaggeration to say that the SPM began to be governed by a double leadership, namely, the local churches and the joint enterprises.

In the late 1960 ´s and the 1970 ´s, some academicians from the SPM ranks began to question Lewi Pethrus' leadership, theological education, and, as they said, "lack" of democracy. This criticism revealed a growing doubt toward tradition and dogmatic attitudes.

The Charismatic Movement in the 1970 ´s, helped the Swedish Pentecostals look beyond denominational boundaries. The emphasis on the Body of Christ led toward an openness of the universal church. Unfortunately, this openness did not come to fruition until the 1990's.

During the 1980 ´s, several debates focused on "God ´s local church pattern," referring especially to the church ´s legal and administrative functions. Some argued that there is no eternal and divine local-church blueprint. In the 1990 ´s, the discussions on the local-church blueprint led to the creation of the Swedish Pentecostal Mission, an umbrella organization under which most of the missions activities are administrated. During the year 2001, it is possible that the SPM will achieve a national organizational structure.

In order to create a theological platform that would help Swedish Pentecostals abandon radical congregationalism, the defenders of denominationalism argued on the basis of two hermeneutical principles: contextualization and literalism. However, the denominationalist have not used these principles consistently. And, the anti-denominationalists have had similar problems. Through an in-depth analysis of restorationist theology, its values, and principles, this dissertation demonstrates that no group within the SPM today represents the original, radical restorationism held by the Swedish Pentecostal pioneers. Lewi Pethrus ´ theological "system," built on the local-church concept, has gradually been disappearing.

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