Baptistic Theologies, 2009

irst Baptist Church in Norway, again showing through the Moravian influence that the ‘soil was being prepared’ for future Baptist work in the region. Another clue to the possible connection of the Moravians to the wider church in Europe is seen through the Moravian mission called Diaspora. This is one of the most interesting phenomena in modem church history. It was a mission among the state-churches of the Continent of Europe having evangelisation as its object, without thereby severing the ecclesiastical connection of their members. One can see the impact upon the great geographical area where the Moravians were established. The Diaspora were present in the following districts: Moravian District TIT: Denmark, Norway and Sweden - in the towns of Jutland, Copenhagen, Christiania, (Oslo) Drontheim, (Trondheim) Stavanger, Stockholm and Gptenburg. In 1795 the Scandinavian Diaspora flourished. Christiania (Oslo) and Drammen in Norway had resident Moravian ministers and other 9 S places followed in due course, as noted below." Conclusion Dr Robert Baker states, ‘The zeal and missionary activity of the Moravian Brethren were quite pronounced during the eighteenth century’." This degree of activity explains the rapid Moravian growth and great influence the Moravians had upon all the countries in which they established themselves, including Norway. There was a need for renewal in the state churches." The Moravians soon grew strong in Norway. They had their own meetings, some with pastors, in Christiania (Oslo), Moss, Drammen, Kongsberg, Sande, Holmestrand, Larvik, Skien, Kristiansand, Lista, Finnpy, Karmpy, Bergen, and Trondheim. They became the spiritual inheritors of the Pietism which was divided into different groups. Moravians provided a very important groundwork for the Hauge revival which would later follow. Thus Bishop Bang states, ‘Wherever true, honest 3 Edmund de Schweinitz, The Moravian Manual containing an account of the Moravian Church or Unitas Fratrum (Bonrovan Publication Office: A.C. & H.T. Clauder, 1869), p. 57. 24 Ibid., p. 59. 25 J. Taylor Hamilton and Kenneth G. Hamilton, History of the Moravian Church the Renewed Unitas Fratrum 1722 - 1957 (Interprovincial Board of Christian Education Moravian Church of America, 1967), p. 193. 2<> Robert A. Baker, A Summary of Christian History (Nashville: Broadman Press, 1959), p. 284. 27 Euan Cameron, The European Reformation (Oxford: Clarendon Press, 1991), p. 419. The essential Reformation message as it was conveyed through the state churches was rather badly suited to the cultural needs and ambitions of most of the lay people who espoused it. So, far from offering additional spiritual comfort, or emancipation from clerical dominion, it reduced the scope of available religious comfort and reassurance, while raising both the professional standards of the clergy and the moral or intellectual demand which they made of the laity. 108 Baptis