Baptistic Theologies, 2009

half the truth? Hauge reacted strongly against a pastor called Seeberg close to his home town. Seeberg’s background was in the Moravian Brethren and he proclaimed a view which Hauge was against. But in his travelling log Hauge tells of attending a Moravian meeting in Christiansfeld, not far from the German-Danish border. He spent some time with the leaders, and found joy in their company and they in him. Later in his log, Hauge states that he had read some of Zinzendorf’s books which agreed with his own understanding and teachings about Christ. 39 Ibid., p. 53. 40 Ibid. 112 Baptistic Theologies allowed many Lutherans to leave the church and join them, especially if the pastor was rationalistic. That gave them a reason for leaving the Church and joining the Haugians. If they knew that the pastor was born again, they would work in harmony. The third factor in the Hauge-movement that could point to a free church movement is Hauge’s own testament. In his testament Hauge’s friendship groups were called congregations: ’vennesamfunnet’ (fellowship of friends). Fourthly, the leaders of the friendship groups were called the congregations’ elders. The Hauge movement led to a separation between the believing lay people and the official Church. 41 Conclusion One can sum up Hauge’s main emphasis of his preaching at all his meetings as a calling to repentance and conversion. He wrote a total of thirty-three books, reprinted approximately eighty times, and by 1816 a total of 250,000 of his books had been printed and distributed. In addition, lots of letters were mailed to individuals and friends. After his death the movement continued through the distribution of his literature and through co-labourers. Haugian influence caused the Konventikkelplakaten law of 1741 to be cancelled in 1842. One can even put it as dramatically as Brasndeland does: ‘Hauge’s imprisonment led the way to the cancellation of Konventikkelplakaten in 1842. In addition, this change in the law opened the possibility for ‘lay preachers’ to follow ‘Gods inner call’ to preach, something the Konventikkelplakaten did not recognise or allow. This of course allowed the Free Church movement to grow and function in freedom. Only three years later, in 1845, the Hauge-movement received the first ‘Dissenterloven’ which gave them the right to organise a dissenter’s Christian congregation. Again we see the ‘soil’ being prepared for eventual Baptist work, and distinctives beginning to take root. In conclusion one can establish the fact, as Diesen concludes, that: ‘Hans Nielsen Hauge was one of our countries biggest personalities. In Christian circles, he was outstanding in his influence. First of all he was the instrument of Norway’s biggest revival, for which many gave thanks, and are thanking God for even today.’ 42 The Lammers Finally, of the movements which I am arguing led to the establishment of Baptist work and the Baptist church in Norwa