Courvvot
The roots of the Laestadian movement have been sought by theological scholars principally in Lars Levi Laestadius' own experiences and in those religious movements that influenced and continue to influence people in the area of his ministry. Among such movements mention may be made of Readers,...
| Published in: | Scripta Instituti Donneriani Aboensis |
|---|---|
| Main Author: | |
| Format: | Article in Journal/Newspaper |
| Language: | English |
| Published: |
Donner Institute
1987
|
| Subjects: | |
| Online Access: | https://doi.org/10.30674/scripta.67163 https://doaj.org/article/8f798527c4a048638e2f151182c5639f |
| Summary: | The roots of the Laestadian movement have been sought by theological scholars principally in Lars Levi Laestadius' own experiences and in those religious movements that influenced and continue to influence people in the area of his ministry. Among such movements mention may be made of Readers, the Wiklund movement and Herrnhutism. The Saami aspect has almost entirely been neglected. Nevertheless, it would be natural to include this aspect in studying Laestadianism when examining the phenomena occurring within a certain people's region. The roots of the Laestadian movement is found in an earlier local movement, a religious movement that had flourished in the Kautokeino region quite a long time before, in about 1765, called the Čuorvvot, the shouting callers. Even after the movement had passed its peak, its influence among the people was considerable and both the Čuorvvot themselves and those who had turned to a better life through their influence continued to make an impact on religious life about the turn of the century. In looking for the roots of Laestadianism it is not possible to ignore the Čuorvvot and the groundwork it did when studying the reasons for the rapid spread of the Laestadian sermon and the Laestadian movement. The Čuorvvot, the shouting callers, the most Christian of the Saamis obviously smoothed the way for Laestadianism and made it possible for its wildfire spread. The most striking similarity was the absolute, public sermon of the law and repentance, criticism. It was present in Laestadius' sermons even before his conversion. |
|---|