Eastern European Baptist History: New Perspectives, 2007

ive and emotional dimensions with the language of evan- gelism. Perhaps music naturally balanced the Estonian Baptist preaching tradition, which was sometimes rather intellectually oriented. Certainly the role of literature and music shows the ways in which the churches nego- tiated their way through state restrictions and forged an identity that would carry them into the future. 44 This name refers to the New Testament text where Jesus healed a deaf and mute man. “He [Jesus] looked up to heaven and with a deep sigh said to him, ‘Ephphatha!’ (which means, ‘Be opened!’). At this, the man’s ears were opened, his tongue was loosened and he began to speak plainly.” Mark 7:34-35 (NIV). *S Minutes of the presbyters’ council meeting, no. 65 (26 February 1980), no. 68 (13 May 1980), no. 69 (10 June 1980). PNProt1969-1985, Archive of the UECBE. © Raigo Tammo, oral communication (13 May 2002). *” Kaljo Raid was pastor of the Estonian Baptist Church in Toronto. He was also a profes- sional musician and composer. 153 Evangelistic Efforts In 1968, Osvald Tark reminded his fellow presbyters that “the gospel is the power of God even if we have difficulties in our ministry of procla- mation’. “Do not stop doing your work even in the hardest situations,” he encouraged.* Tark’s advice was appropriate and timely. Only a few years later, new opportunities for evangelism emerged. The 1970s in Estonia saw both renewed motivation for evangelism in churches and a renewed interest in religion among the younger strata of society. The centre for this renewed thrust for evangelism became the Tallinn Oleviste Church. The Oleviste Church youth ensemble and ministry team, Effataa, formed at the beginning of the 1970s, began an entirely new era in evangelistic services and prayer ministry. Effataa was more than a music group. Haljand Uuem6is, a member of the Oleviste Church elders’ board, called the evangelistic movement of the 1970s the “Effataa revival”? Effataa became a keyword for an evangelistic and charismatic ministry. By the late 1970s, “Effataa evenings” included sermons, testimonies, invitation time and prayers for the sick. To a certain extent the “evenings” could be described along the same lines as the campaigns of American evangelists such as Oral Roberts or Kathryn Kuhlmann. Certain phenomena, such as people falling on the floor during prayers,” caused confusion among the ECB leadership, divided churches into supporters and opponents and provoked criticism from state authorities. The ECB presbyters’ council, without condemning the phenomena, called for care: the most important criterion should be the “fruit” - the impact of prayer and spiritual experience on the person’s character and behaviour. However, some people, the ECB leadership accepted, had “received spiritual revival, blessing and joy, and help for their health’.” According to one of the Effataa movement leaders, Rein Uuemdis, the phenomena manife