1906 The Revival in Norway

The year 1906 witnessed a profound shift in Norway’s religious landscape with the advent of the Pentecostal revival. Characterized by its emphasis on spiritual experiences, such as speaking in tongues and divine healing, this movement swiftly permeated the nation, leaving an enduring impact on Norwegian Christianity. This article delves into the history of the 1906 revival, exploring its precursors, central figures, theological foundations, and lasting influence.

The Religious Landscape of Norway Before the Revival

Imagine a Sunday morning in Norway at the turn of the 20th century. Church bells ring out across the land, calling people to the stately Lutheran churches that dot the countryside and towns. For centuries, the Evangelical Lutheran Church of Norway, established in 1537 after the Protestant Reformation, held a firm grip on the nation’s religious life¹.

While Lutheranism remained the dominant faith, other Christian denominations, such as Methodism and Baptists, had emerged in the 19th century, often attracting followers from the working class in urban areas who sought a different spiritual expression than what the state church offered².

However, beneath this seemingly uniform religious landscape, a current of spiritual fervor ran through Norwegian society. The nation had witnessed periods of religious revival within Orthodox Lutheranism, most notably through the passionate preaching of Hans Nielsen Hauge in the late 18th century and the Johnsonian Revivals spearheaded by Gisle Johnson in the 19th century³.

These revivals emphasized personal piety, lay preaching, Bible study, and social responsibility, setting the stage for the receptivity to the Pentecostal movement in the early 20th century³.

Context and Relationship to Other Revivals

To understand the significance of the 1906 revival, it’s crucial to view it within the context of Norway’s religious history. Scholarly research has identified three distinct waves of revival that shaped Norwegian Christianity². The first wave, associated with Hans Nielsen Hauge, introduced revivalism as a key feature of Norwegian religious life, promoted lay preaching, and established conventicles, or informal gatherings for worship and Bible study³.

The second wave, known as the Johnsonian Revivals, built upon Hauge’s pietistic emphasis, promoting lay preaching, Bible study, and the distribution of Christian literature³. These revivals also addressed social concerns, seeking to alleviate the poverty and challenges faced by the working class during Norway’s industrialization³.

The 1906 Pentecostal revival can be seen as the third wave, introducing a new dimension of spiritual experience and expression into Norwegian Christianity². While distinct in its emphasis on spiritual gifts and the baptism of the Holy Spirit, it also drew upon the legacy of earlier revivals, particularly the focus on personal piety, lay involvement, and a vibrant spiritual life.

The Spark that Ignited the Revival: Thomas Ball Barratt

The Pentecostal revival in Norway is inseparable from the life and ministry of Thomas Ball Barratt, a Methodist priest who played a pivotal role in introducing and disseminating the movement⁴. Born in England in 1862, Barratt moved to Norway with his family at the age of five and later became a Norwegian citizen⁵.

He embarked on his ministry as a Methodist Episcopal minister, teaching Sunday school, founding a Temperance Society, and conducting services across the Hardanger Fjord region⁵.

In 1902, Barratt was appointed as a missionary for the city of Christiania (now Oslo) and assumed leadership of the Christiania City Mission⁵. In 1906, he travelled to the United States to raise funds for the construction of a new building for the mission⁴. While in the US, he encountered the burgeoning Pentecostal revival, particularly through the magazine The Apostolic Faith, which chronicled the events unfolding at the Azusa Street Revival in Los Angeles⁴.

The Azusa Street Revival, a landmark event in Pentecostal history, deeply influenced Barratt. He was captivated by the reports of spiritual experiences, including speaking in tongues, and the emphasis on the present-day operation of spiritual gifts⁴. He connected with Pentecostals in New York and Los Angeles, seeking a deeper understanding of this movement⁴.

Barratt’s own spiritual journey took a significant turn when he experienced what he termed “the baptism of the Spirit” and the ability to speak in tongues⁴. This profound encounter transformed his life and ministry, setting the stage for his role in igniting the Pentecostal revival in Norway.

Driven by his newfound understanding of the Holy Spirit’s power, Barratt faced opposition from within the Methodist church. His embrace of Pentecostalism and its accompanying manifestations, such as speaking in tongues, led to his expulsion from the Methodist Episcopal Church⁵. This experience, however, solidified his commitment to the Pentecostal message and his determination to share it with others.

The Arrival of the Revival in Norway

Upon returning to Kristiania in December 1906, Barratt wasted no time in sharing his experiences and preaching the Pentecostal message⁴. His first meeting after his return, held in a gymnasium in Kristiania on December 23, 1906, was marked by a palpable sense of the Holy Spirit’s presence, even though Barratt himself did not preach⁴.

In the days that followed, more people attended the meetings, drawn by the reports of spiritual encounters and the message of personal transformation. By New Year 1907, ten people had reportedly experienced the baptism of the Spirit, marking the official commencement of the Pentecostal movement in Norway⁴.

Barratt strategically used the Byposten newsletter, published by the Christiania City Mission, to report on the revival and its impact⁵. This publication played a crucial role in spreading the news of the revival and attracting people to the meetings. As word spread, the revival gained momentum, spreading rapidly throughout the country⁵.

People from various denominations flocked to the meetings, eager to experience the spiritual outpouring and the message of renewal⁵. The revival meetings were characterized by spontaneous worship, fervent prayer, and manifestations of spiritual gifts, including speaking in tongues, prophecy, and trances⁵.

Early Days of the Revival

The initial phase of the revival was marked by a sense of excitement and discovery. People were drawn to the message of spiritual empowerment and the possibility of experiencing God in a new and tangible way. The meetings were often held in unconventional spaces, such as gymnasiums and private homes, as the movement had not yet established its own dedicated churches.

Spread Beyond Kristiania

The revival quickly spread beyond Kristiania, reaching different towns and cities across Norway⁵. Traveling evangelists and lay preachers played a crucial role in disseminating the Pentecostal message and establishing new congregations. The movement’s emphasis on personal testimony and the sharing of spiritual experiences contributed to its rapid growth, as individuals were inspired by the stories of transformation and encounter with the divine.

Prayers and Practices of the Revival

Prayer was a central element of the 1906 revival. Barratt himself was a man of fervent prayer, often spending hours seeking God and interceding for the outpouring of the Holy Spirit⁵. He emphasized the importance of persistent prayer and seeking a deeper relationship with God. The revival meetings were characterized by extended periods of prayer, both individual and corporate, as people sought God for spiritual renewal and empowerment.

Personal Testimonies and Spiritual Encounters

Personal testimonies played a vital role in the spread of the revival. People were drawn to the movement by hearing firsthand accounts of transformed lives and encounters with the divine. One notable example is the conversion of Anna Larssen, a renowned Danish actress⁵. Her experience of the baptism of the Holy Spirit and her subsequent testimony attracted considerable attention, including scepticism from some who questioned the authenticity of her experience⁵.

These personal testimonies, often accompanied by reports of miraculous healings and deliverances, served as powerful evidence of the revival’s impact and the reality of the spiritual realm. They provided tangible examples of the transformative power of the Pentecostal message and attracted many to the movement.

Barratt’s own testimony included his experience of singing in tongues, a phenomenon that captured the attention of many and further fueled the revival’s growth⁶. This manifestation of spiritual gifts, along with others such as prophecy and divine healing, contributed to the sense of awe and wonder that surrounded the revival.

Key Figures of the Revival

Figure	Role in the Revival	Denomination (if applicable)
Thomas Ball Barratt	Introduced Pentecostalism to Norway, founded Filadelfia Oslo	Methodist (initially)
Dagmar Engstrøm	One of the first Pentecostal missionaries from Norway
Agnes Beckdal	One of the first Pentecostal missionaries from Norway

Key Practices and Beliefs

The 1906 revival in Norway shared core practices and beliefs with the broader Pentecostal movement that was emerging globally. These included:

• Emphasis on the Baptism of the Holy Spirit: Pentecostals believed in a distinct experience following conversion called the “baptism of the Holy Spirit,” often accompanied by speaking in tongues as evidence⁴. This concept differed from traditional Lutheran understanding, which generally did not emphasize such a distinct post-conversion experience.
• Spiritual Gifts: The revival emphasized the present-day operation of spiritual gifts, such as prophecy, healing, and speaking in tongues, as described in the New Testament⁵. This belief challenged the prevailing view in many established churches that such gifts had ceased to operate after the apostolic age.
• Personal Transformation: The revival message focused on personal holiness, spiritual growth, and a deeper relationship with God⁴. This emphasis resonated with many who sought a more vibrant and experiential faith.
• Evangelism: There was a strong emphasis on evangelism and sharing the Pentecostal message with others⁴. This commitment to evangelism contributed to the rapid spread of the revival and the establishment of new congregations.

Opposition and Growth

Despite its rapid growth, the Pentecostal revival faced opposition from established churches and religious leaders⁴. Many were sceptical of the spiritual experiences, particularly speaking in tongues, and viewed the revivalists as overly emotional and fanatical⁴.

The emphasis on spiritual experiences and the perceived emotionalism of the revival clashed with the more reserved and intellectual approach of established churches, leading to suspicion and resistance⁴.

This opposition, however, seemed to fuel the revival’s growth, as it spread to different towns and cities across Norway⁵. The movement’s message of spiritual empowerment and personal transformation resonated with many who felt marginalized or unfulfilled by traditional religious structures.

The formation of independent Pentecostal congregations and the establishment of new denominations ⁴ provided alternative spaces for worship and spiritual expression.

Lasting Impact and Legacy

The 1906 revival had a profound and lasting impact on Christianity in Norway. It led to the establishment of the Pentecostal movement as a significant force in the country’s religious landscape⁴. The revival also contributed to the growth of charismatic movements within existing denominations, as the emphasis on spiritual experience and gifts resonated with some within the Lutheran and other churches.

One of the most significant outcomes of the revival was the founding of Filadelfia Oslo in 1916, a Pentecostal church that became a centre for the movement in Norway and beyond⁵. Barratt served as the pastor of Filadelfia Oslo and continued to travel extensively, spreading the Pentecostal message throughout Europe⁵. He became known as the “Apostle of Pentecost” to Europe, highlighting his crucial role in the movement’s expansion⁵.

The revival also had a significant impact on missionary work in Norway⁷. Within two years of the revival’s arrival, Norwegian Pentecostal missionaries, including women like Dagmar Engstrøm and Agnes Beckdal, were sent to various countries, including India, China, Africa, and South America⁷. This marked a new era of missionary activity driven by the fervor and zeal of the Pentecostal movement.

The long-term impact of the revival can also be seen in the growth of the Pentecostal movement in Norway. By 1980, there were 42,518 Pentecostals in Norway, representing 1.04% of the population⁴. This number continued to grow in subsequent decades, reaching 45,006 in 2000⁴.

Year	Pentecostals	Percent
1980	42,518	1.04%
1990	43,471	1.02%
2000	45,006	1.04%
2005	42,744	0.92%
2009	39,590	0.82%

Scholarly Perspectives on the Revival

Scholarly research on the 1906 revival in Norway has explored various aspects of the movement, including its theological underpinnings, social impact, and relationship to other religious movements. One notable study by Hempel examines the influence of American religious ideas on Norwegian society, particularly within the context of return migration from the United States in the early 20th century⁸. This research sheds light on the transnational connections that contributed to the rise of Pentecostalism in Norway and its impact on the religious landscape.

Conclusion

The 1906 Pentecostal revival in Norway was a transformative event that reshaped the country’s religious landscape. Led by the charismatic figure of Thomas Ball Barratt, the revival brought a renewed emphasis on spiritual experience, personal transformation, and evangelism.

Despite facing opposition, the movement spread rapidly, leading to the establishment of Pentecostal churches and denominations and influencing existing Christian traditions.

The revival’s significance lies not only in its immediate impact but also in its broader implications for religious freedom and spiritual expression in Norway. It challenged the dominance of the state church and contributed to religious pluralism, offering alternative spaces for worship and spiritual experience.

The revival also highlighted the role of charismatic movements in modern Christianity, demonstrating the enduring appeal of spiritual experience and the power of personal testimony.

The legacy of the 1906 revival continues to this day, with Pentecostalism remaining a vibrant and growing force in Norway and beyond. Its impact can be seen in the diversity of Christian expression in Norway, the ongoing emphasis on spiritual experience, and the continued growth of Pentecostal and charismatic movements worldwide.

Works cited

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2. Paving the Way for Pentecostalism: A Historical Exploration of Post-Reformation Revivals in Norway – ResearchGate, accessed on December 18, 2024, https://www.researchgate.net/publication/322503780_Paving_the_Way_for_Pentecostalism_A_Historical_Exploration_of_Post-Reformation_Revivals_in_Norway
3. Christian revival – Wikipedia, accessed on December 18, 2024, https://en.wikipedia.org/wiki/Christian_revival
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5. 1906 Norway Revival – BEAUTIFUL FEET, accessed on December 18, 2024, https://romans1015.com/norway/
6. The Welsh Revival and Europe (1) Scandinavia – welldigger, accessed on December 18, 2024, http://daibach-welldigger.blogspot.com/2017/09/the-welsh-revival-and-europe-1.html
7. Pentecostal Foreign Mission of Norway – Wikipedia, accessed on December 18, 2024, https://en.wikipedia.org/wiki/Pentecostal_Foreign_Mission_of_Norway
8. What did Remigration Mean for the Numerical Growth of the Free Church Movement in Norway in the Early Twentieth Century?1 – UiS Brage, accessed on December 18, 2024, https://uis.brage.unit.no/uis-xmlui/bitstream/handle/11250/3050791/Hempel%2BTMHJ%2Bedited%2Bversion%2BApril%2B30%2B2020.pdf?sequence=4&isAllowed=y