jepta 2001 21 - European Pentecostal Theological Association

The Journal of the European Pentecostal Theological Association, Vol. XXI, 2001
Pentecostalism in the Baltics: Historical Retrospection:Valdus Teraudkalns
of changes in society. Therefore, it is important to point not only to a certain
religious context but also to other factors which prepared the ground for
Pentecostalism.
Urbanisation
Urbanisation does not always stimulate religious decline.' The search for a new
identity for many former peasants living with the broken symbols of the past
included also looking for a new spiritual home. They often found it in the free
church tradition. Pentecostalism, which is considered a urban phenomenon, fitted
very well into this picture. With this in mind, we can turn to the situation in
Baltics: In 1863, 14.8 % of all population of Latvia lived in cities; in 1914, this
figure was already 40.3 %. It was more than in Sweden where in 1910,24.8% of
the population lived in cities. In this sense, Latvia was no different from France
where in 191 1, more than 44.2 % of all the population lived in towm2
Consequences of political changes caused by the Revolution of 1905
The Revolution of 1905 had tragic consequences for all sides because not only
were almost half of the German manors in Kurzeme and Vidzeme (parts of
Latvia) in ruins, but also hundreds of peasant farms. Many people were killed and
exiled. However, the Revolution opened the gates for religious plurality. At the
same time, dissident voices were raised, threatening the economic foundations of
the ruling churches. The Deputy of the First State Duma (Council) of Russia,
Janis Cakste (after the First World War, he became the first State President of
Latvia), worked on the project leading to the law on the confiscation of church
lands in the Baltics.' Although this was not passed, it served as one of the
examples of changes that the majority of churches werefto face.
The crisis of Lutheranism in Latvia and Estonia
In Estonia and Latvia, since the Reformation, the main organised form of
Christianity has been Lutheranism. Catholics remained the dominant religious
group in some parts of Latvia (mainly in Latgale) and in most parts of Lithuania.
In Lithuania, the Catholic church penetrated and transformed the cultural
environment while Lutheranism had less impact on countries where it dominated
because it was often considered foreign by local people because of the strong
Balt-German presence in the church. Even in 1919, a year after Estonia
proclaimed independence, more than half the Lutheran clergy in this Nordic part
I See, for example, research done in the States: R. Finke, R. Stark, The Churching ofAmerica,
1776-1990 (New Brunswick: Rutgers University Press, 1997) 203-207.
A. Svabe, Latvijas vesture 1800-1914 (Stokholma: Daugava, 1958) 543.
F. Cielens, Laihetu mai 1. gr. (Riga: Memento, 1997) 225.
~f Baltics were Balt-Germans.' The historian, A. Svabe, mentions the fact that
!ntil 1905, of 103 Lutheran pastors serving in Kurzeme and Zemgale (parts of
.atvia), only 35 were Latvians; in Vidzeme (another part of Latvia), in 1892,
mong 104 pastors serving rural parishes, only 16 were Latvians. All the rest had
Balt-German background. The Church historian, L. Adamovics, admits that
.ven the independence of Latvia did not stop this crisis and the "Latvian
ivangelical people's church remains more an ideal then reality."'
IEVELOPMENT OF PENTECOSTALISM DURING THE
NDEPENDENCE OF THE BALTIC COUNTRIES (1918-1940)
rhere are two connected streams in the development of Latvian Pentecostalism in
he twenties - one linked with James Grevins who came to Latvia as an
4ssemblies of God missionary and another linked with the proto-Pentecostal
novement within Baptist churches.
The organised Pentecostal movement in Latvia was started by James Grevins,
who at the age of 20, went to the USA and became a Pentecostal. Before that, he
was a member of St. Matthew Baptist Church at Riga and earned a living as a
;hoemaker.' After graduation from the Elim Bible Training School (USA), he,
:ogether with his wife, on June 4th, 1926, amved in Latvia from New York. His
rather was an elder in the Baptist church in Dobele and wanted his son to take
wer the pastoral work as the congregation had no pastor. However, theological
jisagreement made it impossible and James Grevins started his own church. In
1927, he established the Latvian -American Mission Society with sections all
wer Latvia and started to publish the journal Misionars. In the same year, the
first Pentecostal hymnal Shibboleth4 was printed, with 63 songs. Grevins'
activities met with the opposition of the state authorities in 1925, the Department
of Religious Affairs stated that his ministry was not needed in Latvia and his stay
in the country was unnecessary ' However, he managed to stay for some years.
He was ordered to leave the country in 1930, leaving behind nine preaching
stations with about four hundred members6
' M. Ketola, "Some Aspects of the Nationality Question in the Lutheran Church of Estonia,
1918-39", Religion, State & Society 27:2 (1999) 239.
' E. Kiploks, sast., Prof: Dr. L.Adamovics. Rakstipar LatvQm baznicas vesturi (ASV: LELBA,
1978) 51.
Kristigais Vestnesis 17/18 (1 924) 252.
' Title & from the Bible: Judges 12:6.
' Lotvijas Valsts Vestures Arhivs (LVVA). - 1370.f. - 1.a. - 680.1. - 23. (Latvian State Archive of
ist tor), further in the text LVVA)
' J. Grevin, "From Circus Bandsman to Pentecostal Missionary", The Pentecostal Evangel
(January 19, 193 1) 6f.