This article compares one speech held in Edinburgh, 1910 with one held in Cape Town, 2010, both by important Norwegian Church leaders. With the help of a focused rhetorical analysis of the two speeches and a comparison of the implicit mission theology of the two speeches, we aim to trace some signi#cant developments in how the Church’s mission and the ecumenical task is perceived. Whereas General Secretary of Norwegian Mission Society (NMS) Lars Dahle gives some advice concerning the code and conduct of Christian missionaries and their responsibility to act with one voice when facing the pagan governments (1910), World Council of Churches (WCC) General Secretary, Olav Fykse Tveit, underlines that the Church was mainly an instrument for creating peace and reconciliation. Dahle’s speech can be understood in light of a desire to reach all people with the gospel. Tveit’s speech on the other hand, re!ects the modern ecumenical movement that had developed from the Mission assembly in Edinburgh 1910 hundred years later.

This article gives a presentation of the Danish missiological journal Ny Mission, the author having analyzed various aspects of the 39 issues published between 1999 and 2020. Featuring more than five hundred articles by almost three hundred writers, the journal comprises a valuable window into Danish missional practice and re!ection during the past two decades. The article provides an overview of Ny Mission’s contents and its contributors, thereby also a unique perspective on Christian mission with a link to or from the Danish context. #e article also identifies some of the platforms from which the contributors write. The article shows a dynamic environment of reflecting practitioners dedicated to the mission of God in Danish and international contexts.

Hans Nielsen Hauge started a religious revival which became the largest and most important one people in Norway had seen until then. This article considers the important role singing played in the Haugian movement and for Hauge himself. Hauge’s hymn book is of special interest given that roughly half of it is composed of hymns written by the pietistic poet Hans Adolph Brorson. This article also emphasizes Hauge’s role in introducing and spreading Brorson hymns in Norway, Hauge’s personal thoughts about singing, and the use and function of the singing by Hauge and those within the Haugian movement. The article concludes that Hauge and the Haugian movement was of great importance in dispersion of Brorson’s hymns and singing practice. Accompanied by folk melodies, the hymns were sung in tradition way of singing. Through Brorson and the forerunner of the pietist movement Johann Arndt, the tradition of Christian mysticism was carried on by Hauge to the people of his movement. The Hauge movement also influenced the way of singing and the function of the singing. The increased singing activity was of great importance not only for Hauge and the Haugian movement, but also for the following times up until this day.

In a small but widespread book from 1818, Livet i Doden, Hans Nielsen Hauge presents descriptions of the deathbeds of !fteen of his followers. Making use of letters and reports from eyewitnesses, he describes how the dying believers in various ways show emotions and express their faith, thereby becoming examples for others. Hauge draws heavily on the Moravian «Lebenslauf» literature, but also on the Lutheran genre of funeral sermons. The book promoted a community among the Haugeans – a wider, imagined community of dead and living – and created literary monuments, raised in honor of ordinary believers. In this way, the book contributes to a growing interest in religious psychology.

The Conventicle Act of 1741 – a law to regulate religious gatherings – is seldom mentioned in Norwegian history except in connection with Hans Nielsen Hauge. This article presents this law and tries to discuss its impact on the life and work of Hauge through different periods. For an extended period of time Hauge refused to recognize the law as an obstacle to his work as a devoted Christian with a God-given vocation. Hauge did, however, reconsider this. Although he struggled to reconcile this, he could not accept the notion that he had failed during the most active years of his vocation. In his final days Hauge considered Konventikkelplakaten as a drag on his vocation for speaking God’s Word to ordinary people.

The subject of the article is the female preachers of the Hauge movement. The first part is based on a study of sources of actual knowledge about these women’s religious practices and room for maneuver. The second part is based on a historiographical study that aims to document the approach to the topic in church history works and other professional literature. Considering older works, attention is particularly given to A. Chr. Bang’s monography (1874/1910) and H.G. Heggtveit’s church history (1905–1920). In the case of more recent research literature, the attention is particularly given to certain source-critical problems, and today’s popular perception of the early lay movement carrying a form of feminism.

Artikkelen undersøker hvordan Hans Nielsen Hauge forstod begrepet «verden» i de tidligste skriftene. Jeg anvender noen innsikter fra den tyske historikeren Reinhart Koselleck og hans begrepshistoriske teori, hvor han holder sammen idehistorie og sosialhistorie. Hauges forståelse av verden blir forstått i forlengelsen av den nye fromhet, slik den kom til uttrykk gjennom arbeidene til Johann Arndt, Philipp J. Spener og Erik Pontoppidan. Et sentralt spørsmål er hvordan Hauge kvalifiserte verden som syndig, samt hvordan dette var å forstå i lys av hans skarpe sondring mellom ånd og kjød.