Haugianere Adolph Tidemand (1852)Hans Nielsen Hauge ca. 1800
TheHaugean movement orHaugeanism (Norwegian:haugianere/haugianarar) was aPietisticstate church reform movement intended to bring new life and vitality into theChurch of Norway, which had been often characterized by formalism andlethargy. The movement emphasized personal diligence, enterprise and frugality.[1][2]
The Haugean movement took its name from the lay evangelistHans Nielsen Hauge (1771–1824). It played an important part in nurturing the democratic folk movement of the time, and stimulating the entrance into politics of representatives of the rural population. It increased tensions between the more privileged classes and the common people, as well as between the clergy and the laity.[3][4][5]
Hans Nielsen Hauge worked as alay preacher at a time when such activity was forbidden by law. TheConventicle Act of 1741 (Konventikkelplakaten) prohibited any religious meetings (conventicles) not authorized by the state church: a response to radicalPietism within Norwegian cities. The act decreed that religious gatherings could be held only under the supervision of a state-approvedminister of theChurch of Norway. The pastor was thought to be the only person who could correctly interpret Christian teachings. The ministers had the sole right to administer thesacraments, and as a public official he was accountable to the state for the Christian indoctrination of his flock.[5][6]
Hauge came to feel that he had a divine call which made it mandatory for him to break this law and proclaim the word of God directly among his fellowmen. He advocated apriesthood of all believers. He felt that people had to be awakened to a consciousness of their sins before they could begin to gainsalvation through thegrace of God. According to Hauge's views, the state church failed to provide parishioners with a personalreligious experience. Hauge’s religious teachings were therefore viewed as attacks on the state church and its ministers.[7][8]
Over a period of 18 years, Hauge published 33 books. Hauge traveled, mostly by foot, throughout much of Norway. Hauge was arrested several times and faced state persecution. He was imprisoned no less than fourteen times between 1794 and 1811, spending a total of nine years in prison. Upon his release from prison in 1811, he took up work as a farmer and industrialist at Bakkehaugen near Christiania (now Oslo). He later bought theBredtvet farm (now the current site of Bredtvet Church in Oslo) where he lived out his life.[9]
In the movement's early days, Hauge's emphasis on equality between men and women was a key aspect; women such asSara Oust served as lay preachers.[10]
The teachings of Hauge had considerable influence with Norway. Within commerce, many Haugeans launched industry initiatives, including mills, shipyards, paper mills, textile industry and printing house. Within political activities, three Haugeans –John Hansen Sørbrøden,Christopher Borgersen Hoen andOle Rasmussen Apeness – were in attendance at the National Assembly atEidsvoll in 1814.[13]
Within popular culture, the character Solveig inPeer Gynt (1876) byHenrik Ibsen is presented as a member of a Haugean family, and this religious affiliation is clearly related to her purity and steadfast love for the play's protagonist.Bjørnstjerne Bjørnson's workSynnøve Solbakken (1857) also presents the heroine as a Haugean with similar purity and commitment to her eventual betrothed, Thorbjørn. A vivid picture of Haugeans appears in the novels ofAlexander Kielland.Adolph Tidemand portrayed Hauge and his followers in the paintingHaugianerne (1852).[14][15][16]
In September 1817de Zee Ploeg [no;de], a ship with 500 immigrants fromWürttemberg, Germany, including a number ofRappites (followers of PietistseparatistGeorge Rapp), was forced to stop in Norway because of poor weather conditions. Staying in Bergen for about a year and provided with housing by the authorities, they were warmly accepted by the Haugeans. The two groups found much in common and held devotions together, with some of the Germans learning Norwegian during their stay. Samson Trae, a Haugean leader, noted that "It gave us extreme joy to realize that the foundation of your faith accords with the true word of God."[17] After Rapp's followers left to settle in the United States, the two groups remained in contact for at least some time. In one letter, the Rappites stated, "Our hearts have often longed for your loving and edifying company since we came to America. We have longed more for Bergen than for Germany because of the love with which you received us and re-freshed us in body and spirit."[18][19][20]
The influence of Hans Nielsen Hauge within Norway coincided with the years during which many Norwegians were immigrating toNorth America. The Haugean influence on Lutheranism in America has been considerable. For example, the first Norwegian Lutheran minister in the United States was a Haugean.[21] Lutherans in the U.S. had aHauge Synod,Eielsen Synod, andLutheran Free Church all indicative of that influence. He is honored and his writings are studied by AmericanLaestadians, also called Apostolic Lutherans. (Most Laestadian denominations did not merge.) Hauge is remembered on the liturgical calendar of theEvangelical Lutheran Church in America on March 29 as one of the renewers of the church.[22]
In opposition to the Haugean movement's perceived legalistic, excessive focus onworks righteousness, theStrong Believers movement was formed. Its leader, lay preacherKnud Spødervold, published his bookGuds nådes husholdning ('The Dispensation of God's Grace') in 1848. It was a polemic theological critique of the Haugeans,Moravian Church,Quakers, and others.[23] This resulted in a "fierce bitterness" between the Haugeans and Spødervold.[24]
The group's uniquereligiolect (shared religious language variety) has been studied. They were known for their use of biblical metaphors, while words such asdesire andlukewarm took on new meanings among the Haugeans.[25]
^abFrom revolt to hegemonyArchived 2017-12-02 at theWayback MachineTysvær Local History Book. Volume 9; Such as They Lived, Svein Ivar Langhelle, Tysvær kommune, Rogaland, Norway, 1997, translation by Rotraud Slogvik, 2002
^Røe, Ingrid Petronille; Ødegård, Inger Karin Røe (2023-03-08),"Sara Oust",Store norske leksikon (in Norwegian),archived from the original on 2020-03-26, retrieved2023-05-02
^Letter from Samson Traae, in the Manuscript Collection of The University Library, Oslo; letters from Kyllingen and Seglem in Haugean Letter-bank, manuscript in Norsk historisk kjeldeskriftinstitutt, Oslo.
^German emigrants to "Dear, beloved Brothers and Sisters of God’s Society in Bergen", May 14, 1819, in Haugean Letter-hook, manuscript in Norsk historisk kjeldeskriftinstitutt, Oslo.
^Haanes, Vidar L. (2021). "Chapter 10: In Search of the New Jerusalem: Millennial Hopes and Scandinavian Immigrants to America". In Zorgati, Ragnhild J.; Bohlin, Anna; Sjøvoll, Therese (eds.).Tracing the Jerusalem Code. Vol. 3: The Promised Land Christian Cultures in Modern Scandinavia (ca. 1750–ca. 1920). Berlin, Boston:De Gruyter. pp. 189–212.doi:10.1515/9783110639476-011.ISBN9783110636567.S2CID233586435.
Amundsen, Arne Bugge (1997)The Haugean Heritage – a Symbol of National History (from "In Search of Symbols. An Explorative Study" Jens Braarvig & Thomas Krogh,editors, pp. 214–233. Department of Cultural Studies, University of Oslo)
Eielsen, Sigrid (2000)A Haugean Woman in America : the Autobiography of Sigrid Eielsen (Norwegian-American Historical Association. Northfield, Minn., vol. 35)
Gjerde, S. S. & Ljostveit, P. (1941)The Hauge Movement In America (The Hauge Inner Mission Federation)
Wee, Mons Olson (1919)Haugeanism: A Brief Sketch of the Movement and Some of Its Chief Exponents (Harvard University)
