Dreaming of a Christian Nation: Pentecostal Party Politics

Halldorf, Joel

doi:10.1007/978-3-030-47051-7_11

Joel Halldorf⁴

Part of the book series: Christianity and Renewal - Interdisciplinary Studies ((CHARIS))

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Abstract

Pentecostalism is often described as an apolitical movement that turned to politics in the 1970s. In this chapter, Halldorf analyzes Pentecostal politics in conversation with Amos Yong and Luke Bretherton and shows that Pethrus was ahead of the curve. Pethrus moved toward party politics in the 1940s, and founded a political party, the Christian Democrats, in 1964. It happened in response to what Pethrus saw as secularization enforced by leading politicians against the will of the people. Pethrus wanted modern Sweden to have a Christian cultural identity, much like the Church of Sweden had provided it with in the nineteenth century. The lack of such would, he feared, lead not only to moral degeneration, but even war, totalitarianism, and the revocation of religious freedom. In the end, he was unsuccessful and the secularizing forces came to define modern Sweden.

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Notes

1.
Bretherton notes that “Pentecostal theology situates political theology within missiology,” see Luke Bretherton, Christ and the Common Life (Grand Rapids: Eerdmans, 2019), 128.
2.
See Carl-Gustav Carlsson, Människan, samhället och Gud (Stockholm: Insamlingsstiftelsen för pingstforskning, 2013), 248, 308. The statement was made in 1935 and toward the end of his life Pethrus retracted his words, see Ivar Lundgren, Lewi Pethrus i närbild (Stockholm: Den kristna bokringen, 1973), 57–58.
3.
See, for example, Carl-Erik Sahlberg, Pingströrelsen och tidningen Dagen (Stockholm: Insamlingsstiftelsen för pingstforskning, 2009), 51: “[Early Swedish Pentecostalism] displayed one of the sects’ vital characterization: they had an apocalyptic consciousness instead of a political one.” See further 54, 83, 87, 108, 279.
4.
Magnus Wahlström, “Kampen mot avkristningen,” in Pingströrelsen, del 2, ed. Claes Waern (Örebro: Libris, 2007), 378–379. Compare Amos Yong, In the Days of Caesar (Grand Rapids: Eerdmans, 2010), 11–14.
5.
Matthew Avery Sutton, American Apocalypse (Cambridge: The Belknap Press of Harvard University Press, 2014). The expression “Occupy till I come” is found in Luke 19:13.
6.
See Carl-Gustav Carlsson, Människan, samhället och Gud (Stockholm: Insamlingsstiftelsen för pingstforskning, 2013), 245–256.
7.
Sahlberg’s and Carlsson’s interpretations of Pethrus’s changing politics are in some sense embedded in their theoretical starting points. Sahlberg uses Weber’s and Troeltsch’s idea that religious movements change over time, from exclusive sects to more open denominations. This is also how he reads Pethrus. Carlsson on the other hand works synchronous, meaning that he reads Pethrus’s corpus as a whole without attention to how the material relates to different historical contexts. He argues that there are a number of “main ideas” or “basic characteristics” in Pethrus’s theology that are constant. The thesis thus seeks to formulate a synthesis of Pethrus’s writings over the decades, with the obvious risk that changes are overlooked. For a thesis with a diachronic perspective, see Tommy Davidsson, Lewi Pethrus’s Ecclesiological Thought 1911–1974, that criticizes Carlsson on this point—see page 8, note 31.
8.
Lewi Pethrus, Samlade skrifter 9 – Given kejsaren vad kejsaren tillhör (Stockholm: Filadelfia, 1959 [1944]), 321–322.
9.
Amos Yong, In the Days of Caesar (Grand Rapids: Eerdman, 2010), 6. Compare Grant Wacker, Heaven Below (Cambridge: Harvard University Press, 2000), 223.
10.
Andreas Thörn, En framgångsrik främling (Örebro: Örebro universitet, 2014), 207.
11.
Lewi Pethrus, Samlade skrifter 4 – Jesus kommer (Stockholm: Filadelfia, 1958 [1912]), 12.
12.
Evangelii Härold 3 (1917), 173.
13.
Evangelii Härold 7 (1921), 170.
14.
Amos Yong, In the Days of Caesar (Grand Rapids: Eerdmans, 2010), 13.
15.
Compare Martin Wahlström, “Kampen mot avkristningen,” in Pingströrelsen, del 2, ed. Claes Waern (Örebro: Libris, 2007), 378–379.
16.
Both language and content point to Pethrus as the author of this text, a judgment I share with Roland Gäreskog, who has written several books on Pethrus. Roland Gäreskog, email to author, October 7, 2015. Even if Pethrus would not himself have been the author, the text is part of the material that he as editor was responsible for and thus to some extent representative of his opinion.
17.
Evangelii Härold 7 (1921), 170. Grant Wacker argues that most Pentecostals in the US “did not bother” to support Prohibition in order to alleviate need, see Grant Wacker, Heaven Below (Cambridge: Harvard University Press, 2000), 223.
18.
The need to assure the saints that it was acceptable to vote speaks volumes of the apolitical attitude of early Swedish Pentecostalism. In a very Pethrus-like manner, the writer also caters to the more radical elements of the movement by adding that, of course “everyone is free and must act in accordance with their conscience.” That is, he who does not wish to vote is free to abstain.
19.
Around the same time, the New York fundamentalist preacher John Roach Straton reasoned in a similar manner: “To improve environment gives a better chance for the transforming truths of God to reach the hearts and change the lives of men – and that is the Christian philosophy of social service.” See Matthew Avery Sutton, American Apocalypse (Cambridge: The Belknap Press of Harvard University Press, 2014), 116.
20.
See Fredrik Wenell, Omvändelsens skillnad (Uppsala: Acta Universitatis Upsaliensis, 2015), 55–59 for the emergence of a corresponding “discourse on upbringing” within the Örebro Mission Society.
21.
See, for example, Lewi Pethrus, Samlade skrifter 9 – I dag lek – i morgon tårar (Stockholm: Filadelfia, 1958 [1942]), 147.
22.
Joel Halldorf, “Lewi Pethrus and the Creation of a Christian Counterculture,” Pneuma 32, no. 3 (2010): 354–368. Sahlberg emphasizes the connection between the development of totalitarian states–that is, Germany and Russia—during the 1930s and Pethrus’s growing political engagement. See Carl-Erik Sahlberg, Pingströrelsen och tidningen Dagen (Stockholm: Insamlingsstiftelsen för pingstforskning, 2009), 96, 103–110. Carlsson is skeptical of Sahlberg’s analysis, see Carl-Gustav Carlsson, Människan, samhället och Gud (Stockholm: Insamlingsstiftelsen för pingstforskning, 2013), 252, particularly footnote 328. Carlsson’s doubt on this point might be due to the fact that he does not use the Evangelii Härold as source material to follow Pethrus’s development.
23.
Sahlberg argues that Pethrus from a “Very early phase […] in sermons and in the congregation distanced himself from the politics of the Nazis,” but the evidence in the footnote that is supposed to support these claims is rather thin. See Carl-Erik Sahlberg, Pingströrelsen och tidningen Dagen (Stockholm: Insamlingsstiftelsen för pingstforskning, 2009), 105 footnote 10. Pethrus’s understanding of Nazism is not completely clear, even if no signs that he ever supported it have surfaced. For criticism of Nazism in the movement’s main organ, see Evangelii Härold 28 (1942), 991. A student in theology has recently written his thesis on the depiction of the Jewish people and the Holocaust in Evangelii Härold during the years 1939–1945. The conclusion is that while the magazine generally sympathized with Jews and condemned Nazi politics, it published relatively little about the issue and is to some extent influenced by the race-discourse of the 1940s. The publication seems to accept that there is a “Jewish question,” and uses concepts such as “race” and “nation” in a manner typical of the period, but it does not argue for racial hierarchy in any way. See Lars Nettfors, “‘På Guds högra sida sitter en jude’” (BA diss., University of Gothenburg, 2018).
24.
Evangelii Härold 26 (1940), 710.
25.
Lewi Pethrus, Samlade skrifter 9 – Bönens makt i nödens tider (Stockholm: Filadelfia, 1958 [1939]), 97.
26.
Carl-Gustav Carlsson, Människan, samhället och Gud (Stockholm: Insamlingsstiftelsen för pingstforskning, 2012), 189–191.
27.
Lewi Pethrus, Samlade skrifter 4 – Jesus kommer (Stockholm: Filadelfia, 1958 [1912]), 12–14.
28.
Lewi Pethrus, Samlade skrifter 9 – Given kejsaren vad kejsaren tillhör (Stockholm: Filadelfia, 1958 [1944]), 310, 322. See also the editorial from 1946 printed in Lewi Pethrus, Lewi Pethrus som ledarskribent (Stockholm: Filadelfia, 1954), 161–162.
29.
Fredrik Wenell, Omvändelsens skillnad (Uppsala: Acta Universitatis Upsaliensis, 2015), 82–85.
30.
David Lagergren, Förändringstid, kris och förnyelse (Örebro: Libris, 1994), 42–44. Joel Halldorf, “Avvisad och omfamnad,” in Kyrkan och idrotten under 2000 år, eds. Martin Nykvist and Alexander Maurits (Malmö: Universus Academic Press, 2015). The Church of Sweden began to adjust their activities to a more secular population during this time, see David Thurfjell, Det gudlösa folket (Molin & Sorgenfrei, 2015), 64.
31.
Joel Halldorf, “Avvisad och omfamnad,” in Kyrkan och idrotten under 2000 år, eds. Martin Nykvist and Alexander Maurits (Malmö: Universus Academic Press, 2015).
32.
Lewi Pethrus, Samlade skrifter 9 – Ytlighet – ett tidens tecken (Stockholm: Filadelfia, 1958 [1939]), 71. See also Lewi Pethrus, Samlade skrifter 9 – I dag lek – i morgon tårar (Stockholm: Filadelfia, 1958 [1942]), 147: “[Some Christians] believe that one should meet the longing for God, that without a doubt exists in our times, with an easily accepted Christianity. A kind of Christianity, that one can embrace without any need to change lifestyle. So people drink a little according to household needs, they keep dancing, play cards, and go to the theater and movies.”
33.
Lewi Pethrus, Västerut (Stockholm: Filadelfia, 1937), 150–152.
34.
Ibid., 60.
35.
Ibid., 137–138.
36.
Magnus Wahlström, “Kampen mot avkristningen,” in Pingströrelsen, del 2, ed. Claes Waern (Örebro: Libris, 2007), 384.
37.
Lewi Pethrus, Samlade skrifter 9 – I dag lek – i morgon tårar (Stockholm: Filadelfia, 1958 [1942]), 201–202. Lewi Pethrus, Samlade skrifter 9 – Given kejsaren vad kejsaren tillhör (Stockholm: Filadelfia, 1958 [1944]), 315–316. Lewi Pethrus, Samlade skrifter 10 – Gå ut på gator och gränder (Stockholm: Filadelfia, 1959 [1949]), 60.
38.
Carl-Erik Sahlberg, Pingströrelsen och tidningen Dagen (Stockholm: Insamlingsstiftelsen för pingstforskning, 2009), 180–181, 187–191. Carl-Gustav Carlsson, Människan, samhället och Gud (Stockholm: Insamlingsstiftelsen för pingstforskning, 2013), 212.
39.
For an overview of secularization and religious activity in Sweden during the twentieth century, see Göran Gustafsson, Tro, samfund och samhälle (Örebro: Libris, 1997).
40.
Quote from Luke Bretherton, Christ and the Common Life (Grand Rapids: Eerdmans, 2019), 123, who describes this as a common but misguided perception.
41.
Wacker writes that among Pentecostals “evidence of interest in secular political affairs is scarce at best.” See Grant Wacker, Heaven Below (Cambridge: Harvard University Press, 2000), 220.
42.
Grant Wacker, Heaven Below (Cambridge: Harvard University Press, 2000), 220–223.
43.
George M. Marsden, Fundamentalism and American Culture (Oxford: Oxford University Press, 1980), 85–101, and particularly page 91. For Pentecostal critique of Social Gospel, see Grant Wacker, Heaven Below (Cambridge: Harvard University Press, 2000), 224. Amos Yong also points to the connections between premillennial dispensationalism and the lack of political engagement. In the Days of Caesar (Grand Rapids: Eerdmans, 2010), 4–5. Donald Dayton has argued that the shift to premillennial eschatology after the Civil War turned evangelicalism away from political involvement, an attitude then bequeathed to Pentecostalism. Donald Dayton, Discovering an Evangelical Heritage (Peabody: Hendrickson, 2005), 121–135, particularly page 127. Sutton has, as previously noted, challenged the idea the premillennialism and lack of political involvement correlate, see Matthew Avery Sutton, American Apocalypse (Cambridge: The Belknap Press of Harvard University Press, 2014), xiii–xiv.
44.
Amos Yong, In the Days of Caesar (Grand Rapids: Eerdmans, 2010), 4–14.
45.
Jan-Åke Alvarsson, “Pigor och arbetare,” in Pingströrelsen, del 2, ed. Claes Waern (Örebro: Libris, 2007), 352–353.
46.
David Martin, Pentecostalism (Oxford: Blackwell, 2002), 15. Robert D. Woodberry, “Pentecostalism and Economic Development,” in Market, Morals and Religion, ed. Jonathan B. Imber (New Brunswick: Transaction Publishers, 2008). Luke Bretherton, Christ and the Common Life (Grand Rapids: Eerdmans, 2019), 123.
47.
From 8 percent to 36 percent. Jan-Åke Alvarsson, “Pigor och arbetare,” in Pingströrelsen, del 2, ed. Claes Waern (Örebro: Libris, 2007). 343.
48.
On the different meanings of politics, see Luke Bretherton, Christ and the Common Life (Grand Rapids: Eerdmans, 2019), 32–37. See chapter 1.
49.
The three latter is used as examples in Amos Yong, In the Days of Caesar (Grand Rapids: Eerdmans, 2010), 7–11.
50.
Calvin L. Smith, “The Politics and Economics of Pentecostalism,” in The Cambridge Companion to Pentecostalism, eds. Amos Yong and Cecil Robeck (Cambridge: Cambridge University Press, 2014), 175.
51.
Compare Lewi Pethrus, Samlade skrifter 9 – Bönens makt i nödens tider (Stockholm: Filadelfia, 1958 [1939]), 97 and Carl-Erik Sahlberg, Pingströrelsen och tidningen Dagen (Stockholm: Insamlingsstiftelsen för pingstforskning, 2009), 120. Magnus Wahlström, “Kampen mot avkristningen,” in Pingströrelsen, del 2, ed. Claes Waern (Örebro: Libris, 2007), 382.
52.
Carl-Gustav Carlsson, Människan, samhället och Gud (Stockholm: Insamlingsstiftelsen för pingstforskning, 2012), 191–194.
53.
The quote is from Dagen , January 26, 1957 and can be found in Carl-Erik Sahlberg, Pingströrelsen och tidningen Dagen (Stockholm: Insamlingsstiftelsen för pingstforskning, 2009), 303.
54.
All three are, together with their political project, well characterized in Ola Sigurdson, Den lyckliga filosofin (Eslöv: B. Östlings Bokförlag Symposion, 2000). See also Johan Östling, Nazismens sensmoral (Stockholm: Atlantis, 2008), 198.
55.
Johan Östling, Nazismens sensmoral (Stockholm: Atlantis, 2008), 149–203.
56.
Carl-Erik Sahlberg, Pingströrelsen och tidningen Dagen (Stockholm: Insamlingsstiftelsen för Pingstforskning, 2009), 283, 285, 303, 308.
57.
Carl-Gustav Carlsson, Människan, samhället och Gud (Stockholm: Insamlingsstiftelsen för pingstforskning, 2012), 191–197.
58.
Carl-Erik Sahlberg, Pingströrelsen och tidningen Dagen (Stockholm: Insamlingsstiftelsen för Pingstforskning, 2009), 280.
59.
Ibid., 168 footnote 32.
60.
Pethrus’s editorials regarding Freeman are gathered and published in his book Lewi Pethrus som ledarskribent (Stockholm: Filadelfia. 1954), 99–120. Carl-Erik Sahlberg, Pingströrelsen och tidningen Dagen (Stockholm: Insamlingsstiftelsen för Pingstforskning, 2009), 298.
61.
In the 1960s, a Pentecostal pastor from the north of Sweden protests against the increasing focus on politics in the movement, and argues that morality does not come from above through laws, but from below through popular revivals. The critique goes to the heart of Pethrus’s understanding of culture: he instead sees change as the result of a combination of pious political leadership and popular revivals. See Carl-Erik Sahlberg, Pingströrelsen, kyrkorna och samhället (Stockholm: Insamlingsstiftelsen för Pingstforskning, 2009), 66.
62.
Editorial in Dagen , August 5, 1950, printed in Lewi Pethrus, Lewi Pethrus som ledarskribent (Stockholm: Filadelfia, 1954), 329.
63.
Ivar Lundgren, Lewi Pethrus i närbild (Stockholm: Den kristna bokringen, 1973), 53.
64.
Carl-Erik Sahlberg, Pingströrelsen och tidningen Dagen (Stockholm: Insamlingsstiftelsen för Pingstforskning, 2009), 278, 291.
65.
Magnus Wahlström, “Kampen mot avkristningen,” in Pingströrelsen, del 2, ed. Claes Waern (Örebro: Libris, 2007), 384.
66.
Carl-Erik Sahlberg, Pingströrelsen och tidningen Dagen (Stockholm: Insamlingsstiftelsen för Pingstforskning, 2009), 291.
67.
Carl-Gustav Carlsson, Människan, samhället och Gud (Stockholm: Insamlingsstiftelsen för pingstforskning, 2012), 190. Carl-Erik Sahlberg, Pingströrelsen och tidningen Dagen (Stockholm: Insamlingsstiftelsen för Pingstforskning, 2009), 279, 285, 318. Carl-Erik Sahlberg, Pingströrelsen, kyrkorna och samhället (Stockholm: Insamlingsstiftelsen för Pingstforskning, 2009), 69–70.
68.
Carl-Erik Sahlberg, Pingströrelsen och tidningen Dagen (Stockholm: Insamlingsstiftelsen för Pingstforskning, 2009), 309.
69.
Quoted in Carl-Erik Sahlberg, Pingströrelsen, kyrkorna och samhället (Stockholm: Insamlingsstiftelsen för Pingstforskning, 2009), 322. The quote is from Dagen , September 21, 1960.
70.
Magnus Wahlström, “Kampen mot avkristningen,” in Pingströrelsen, del 2, ed. Claes Waern (Örebro: Libris, 2007), 384–386.
71.
Quoted in Carl-Erik Sahlberg, Pingströrelsen, kyrkorna och samhället (Stockholm: Insamlingsstiftelsen för Pingstforskning, 2009), 62. The quote is from Dagen , March 21, 1963.
72.
Birger Ekstedt, “Kristen demokratisk samling: föredrag vid KDS första offentliga möte i Eriksdalshallen, Stockholm, lördagen den 9 maj 1964,” 2.
73.
Ibid., 5.
74.
Carl-Gustav Carlsson (2005), “Lewi Pethrus och den svenska Pingströrelsen,” in Sveriges kyrkohistoria, 8, ed. Ingmar Brohed (Stockholm: Verbum, 2005), 384. Carl-Gustav Carlsson, Människan, samhället och Gud (Stockholm: Insamlingsstiftelsen för pingstforskning, 2013), 294.
75.
See, for example, Lewi Pethrus, Ny mark (Stockholm: Lewi Pethrus förlag, 1966), 110.
76.
Compare Amos Yong, In the Days of Caesar (Grand Rapids: Eerdmans, 2010), 31–38.
77.
Carl-Erik Sahlberg, Pingströrelsen och tidningen Dagen (Stockholm: Insamlingsstiftelsen för Pingstforskning, 2009), 318.
78.
The combination of a strong welfare state and cultural conservatism is also a mix recognizable from the European fascism in the beginning of the century. Even if KDS affirmed democracy and Pethrus founded it partially to avoid the totalitarianism that had overtaken Germany in the 1930s and 1940s, the party initially attracted a few former Nazis.
79.
Compare Luke Bretherton, Christ and the Common Life (Grand Rapids: Eerdmans, 2019), 147 on Pentecostal politics as a way to, or an embodiment of, friendship across the lines.
80.
In political theology, this concept is most often associated with Stanley Hauerwas.
81.
Bretherton argues that this is a characteristic of Pentecostal politics in general, see Luke Bretherton, Christ and the Common Life (Grand Rapids: Eerdmans, 2019), 127.
82.
Ivar Lundgren, Lewi Pethrus i närbild (Stockholm: Den kristna bokringen, 1973), 52.
83.
Cas Mudde, “The Populist Zeitgeist,” Government and Opposition 39, no. 4 (2004): 541–563.
84.
Lewi Pethrus, Samlade skrifter 9 – I dag lek – i morgon tårar (Stockholm: Filadelfia, 1958 [1942]), 275. Lewi Pethrus, Samlade skrifter 9 – Given kejsaren vad kejsaren tillhör (Stockholm: Filadelfia, 1958 [1944]), 313. In Lewi Pethrus, Samlade skrifter 9 – Bönens makt i nödens tider (Stockholm: Filadelfia, 1958 [1939]), 96 the perspective is widened even further: “What Europe needs in our time most of all is a profound spiritual awakening.”
85.
Lewi Pethrus, Samlade skrifter 9 – I dag lek – i morgon tårar (Stockholm: Filadelfia, 1958 [1942]), 185–190, 204–211, 227–234, 271–272. Lewi Pethrus, Samlade skrifter 9 – Given kejsaren vad kejsaren tillhör (Stockholm: Filadelfia, 1958 [1944]), 313.
86.
Grant Wacker, America’s Pastor (Cambridge: The Belknap Press of Harvard University Press, 2014).
87.
Ibid., 175.
88.
David Thurfjell, Det gudlösa folket (Molin & Sorgenfrei, 2015).
89.
Olof Djurfeldt, “1950–talet: Missionsintresset växte i förnyelseväckelsen,” in Pingströrelsen, del 1, ed. Claes Waern (Örebro: Libris, 2007), 202–204. Jan-Åke Alvarsson, “Kursändring i ledningsstrukturen,” in Vägskäl, eds. Jan-Åke Alvarsson and Nils-Eije Stävare (Skellefteå: Artos, 2015), 131.
90.
The term civil religion was coined by the American Sociologist Robert Bellah and implies an understanding of the national identity as a sort of religion, with hymns, holidays, and a feeling of unity. See Meredith B. McGuire, Religion (Belmont: Wadsworth, 2002), 202–209.
91.
Quoted in Carl-Gustav Carlsson, Människan, samhället och Gud (Stockholm: Insamlingsstiftelsen för pingstforskning, 2012), 213. The quote is from Expressen , February 19, 1974.
92.
In Swedish “Den svenska linjen är den kristna linjen,” meaning the Sweden’s neutral position in the war was a Christian position. Gunnar Hallingberg, Moderna läsare (Stockholm: Atlantis, 2010), 131.
93.
Grant Wacker, America’s Pastor (Cambridge: The Belknap Press of Harvard University Press, 2014), 229–230, 293.
94.
Compare Jenny Björkman, Yvonne Hirdman & Urban Lundberg, Sveriges historia, vol. 7, 1920–1965 (Örebro: Libris, 2007), 397–400 about Herbert Tingsten and “the ideas of 1945.” See also Johan Östling, Nazismens sensmoral (Stockholm: Atlantis, 2008), 147–204.
95.
“Tacksamhet och ljuv förtröstan vid Lewi Pethrus begravning,” Dagen , September 17, 1974. Compare Sven Lidman Jr., Fadern, Sonen (Stockholm: Lind & Co, 2006), 111–112.
96.
See Dagen on September 5, 1974 for this and a number of other comments on Pethrus’s life and work.
97.
He has a chapter with this verse as heading in his memoirs. See Lewi Pethrus, Hos Herren är makten (Stockholm C. E. Fritzes Bokförlag, 1955), 137.
98.
Compare Carl-Gustav Carlsson’s assessment of this development: “After initially being met with general suspicion and criticism, Pethrus succeeded in creating greater trust which led him to be compared as a religious leader with [Carl Olof] Rosenius and [Paul Peter] Waldenström.” Carl-Gustav Carlsson, “Lewi Pethrus och den svenska Pingströrelsen,” in Sveriges kyrkohistoria, 8, ed. Ingmar Brohed (Stockholm: Verbum, 2005).
99.
Ivar Lundgren, Lewi Pethrus i närbild (Stockholm: Den kristna bokringen, 1973), 62.
100.
“Bouppteckning Lewi Pethrus,” Stockholm City Archive, Stockholm, Sweden. This is the equivalent of 18,000 Crowns today (USD 2000), which is less than one month’s average salary in Sweden.
101.
See, for instance, Ronny Ambjörnsson, The Honest and Diligent Worker (Stockholm: HLS, 1991).
102.
For more on this, see Joel Halldorf, Gud: Återkomsten (Stockholm: Libris, 2018).
103.
Ulf Sjödin, “The Swedes and the Paranormal,” Journal of Contemporary Religion 17, no. 1 (2010): 75–85.

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Halldorf, J. (2020). Dreaming of a Christian Nation: Pentecostal Party Politics. In: Pentecostal Politics in a Secular World. Christianity and Renewal - Interdisciplinary Studies. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-47051-7_11

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