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Femtiotalet innebar ett vägskäl för den svenska Pingströrelsen. Den rörelse som byggts på ett starkt informellt ledarskap fick plötsligt problem när ledaren Lewi Pethrus 1958, efter nästan ett halvsekel, lämnade sin formella position som föreståndare i Filadelfiaförsamlingen i Stockholm. Frustrationen som uppstod när Pethrus inte längre hade tillgång till och kontroll över tidskrifter, förlag och konferenser drabbade inte bara honom utan hela rörelsen. Hur skulle den nu organiseras?    Dessutom var femtiotalet en tid av andlig förnyelse i Pingströrelsen. Efter ett fyrtiotal på tomgång kom nu “helandeväckelsen”, “särlaregnsväckelsen” och “förnyelseväckelsen” att på olika sätt prägla och i vissa fall splittra rörelsen. I kalla krigets skugga kom dessa väckelsevågor, tillsammans med ett stigande intresse för eskatologi, att förnya och förändra rörelsen på olika sätt.    Den här boken handlar om detta avgörande decennium i svensk pingströrelse. Den ger oss en bakgrund till kursändringen genom att skildra de dåtida samhällsförändringarna i Sverige. Den sätter också in händelserna i ett internationellt perspektiv. Särskilt skildras kontakterna mellan Sverige och USA. Den förser oss med speciella skildringar av de olika väckelsevågorna och vi får även en jämförelse mellan den teologi som predikades på femtiotalet och den som framfördes vid pingstväckelsens början. Slutligen sätts det dåtida maktskiftet i Pingströrelsen in i ett historiskt perspektiv.    Artiklarna har fötts ur seminariearbetet vid Institutet för Pentekostala Studier i Uppsala. Författarna är, eller har varit, knutna till Uppsala universitet i ämnena kyrkohistoria eller kulturantropologi.

Today, roughly 25 per cent of the Swedish population have their immediate roots in a foreign country. In the largest metropolitan area of Sweden, Greater Stockholm, the figure is 33 per cent, and it is even larger in the two other major cities, Gothenburg (35%) and Malmo (44%). This remarkable demographic shift is necessarily influencing the religious landscape. While one major part of the immigration to Sweden is Muslim, the greater number of the immigrants are of a Christian background. Among these, Orthodox and Catholic immigrants from the Middle East have attracted greater attention, while immigrants with a Pentecostal Charismatic affiliation have often been overlooked. This is unwarranted, because the Pentecostal-Charismatic migrants churches are growing rapidly, both in number and in adherents. This is especially the case in Greater Stockholm. Based on original surveys by the author, this article explores migrant Pentecostal churches in Greater Stockholm, presenting their numerical growth, discussing their ethnic and cultural backgrounds as well as their theological orientation, and presenting an analysis of their sociological character in relation to their geographical location. This survey calls into question the stereotypes of Sweden as the epitome of secularization and of its urban centres being "tombs for religion".

An obituary of the late professor in Church history at Uppsala University Alf Tergel (1935-2007). His career and authorship is presented and estimated.

When often is said, that the Swedish High Church movement above all is inspired from the Anglican Oxford movement in the Church of England in the first decade of the 1900s, this study accentuates and elucidates that a prerequisite of this, is the Swedish contacts with the so called new-lutheranism in Bavaria in the late 1800s. It is proved how Swedish theologians at that time was in contact and visited e.g. Wilhelm Loehe and the faculty of theology at the University of Erlangen. The Swedish Service book 1894 and the liturgcial education of the clergy at that time was inspired of this. When a number of Swedish High Church pionieers visited England in the early 1900s this is a condition for their positive impressions and symphaty. They did not principially found "anglicanism", but a common liturgical and pastoral heritage, "the treasure of the worldwide Catholic Church", a share of their own inheritance . The mission of their lives inside the lutheran Church of Sweden was to make this clear.

An introduction to post-Reformation worship and its canges in the Church of Sweden. It is shown that the Reformation in Sweden (and todays Finland) was liturgically very conservative. The structure of the Mass is also today in continuation with the medieval Mass. After a period of decadence inspired from the Enlightenment during the 19^th century, the restoration period begun  with the Agenda 1894. The celebration of the Eucharist was begun to be restored.  Until the middle of the 20^th century the liturgy was very stiff and the ideal was that every service in every church in at least particular details have to be celebrated with exact the same words and rites. Anything else was prohibited as clerical self-indulgence. In the established Church everything in the liturgy formally was sanctioned by the King. This stiffness was successive and specially after Vaticanum II given up and today there rather is its opposite. The development is followed until c 2000, when there was a form of separation between Church and state in Sweden. The study also discusses the renewal of the Swedish Hymn Book. Today there is an unique ecumenical Hymn Book with 325 hymns common for all Christian Churches and denominations in Sweden (from Roman catholic and Lutherans to Baptists, Salvation Army  and Seventh-day-Adventists) where the reminding “confessional” hymns are published  in denominational parts and editions of this book.

The aim of the study is how and why the Swedish Liiturgical Year has been extended, changed and developed during the last 200 years.

The spiritual awakening in the Christian Student association in Uppsala in 1908 resulted in students "crusades" all around the Swedish country in order to countercheck the atheistic and godless avances, to come in dialogue with the workmen and, in extention, a recristianizing of the nation . This study discusses the contemporary situation in Sweden and the resulting effects among the Christian students: the foundation of Uppsala kyrkliga frivilligkår ('The Uppsala Christian volunteer corps').

A biogaphy of the influential Swedish Church historian and liturgist Edvard Rodhe (1878-1954), professor at Uppsala and Lund universities and bishop of Lund.

The Programme of the Church History studies at Uppsala university 2008-2012

Oloph Bexell was 2000-2014 Professor of Uppsala University, first in Ecclesiology and Ecclesal Life, then in Church History. In his farewell lecture he describes his research development and scholary interests and activities. In particular he has argued for the urgency and relevance of Pastoral History for Church History research. He also emphasizes the importance and responsibility of Church History as a discipline at a time when churches are markedly uninterested in their history.

Bexell was 2000-2014 Professor at Uppsala University, first in Ecclesiology and Ecclesial Life and then in Church History. In his farewell lecture he describes his research development and scholary interests and activities. In particular he has argued for the urgency and relevation of Pastoral History for Church History research. He also emphasizes the importance and responsibility of Church History as a discipline at a time when churches are markedly uninterested in their own history

Siri Dahlquist (1889-1966) är en av de första kvinnliga teologistudenterna i Sverige, den andra i ordningen som blev teol. kand. Hon kom till Uppsala 1907 och drogs med i den s.k. ungkyrkoväckelsen, där hon blev  en av de få kvinnorna. Uppsatsen visar hur hon genom sitt äktenskap såg prästfruskapet som ett kall till kyrklig lekmannatjänst. Den diskuterar också hennes engagemang för Svenska kyrkans mission och sedermera för Oxfordgrupprörelsen (Moralisk upprustning, MRA) Utifrån ett tidigare obeaktat material visas på hur hennes ställningstagande i MRA ledde till att hon aktivt kom att påverka biskopsmötet på ett sådant sätt att Svenska kyrkans konfirmandpedagogik kom att moderniseras. Redan från skolåren skrev hon poesi och var verksam som diktare och lyriköversättare hela livet. Sedan 1937 är hon representerad i psalmboken. Någon heltäckande undersökning av Dahlquists gärning har tidigare inte funnits.

The Vagaries of Edvard Evers’ Hymn on the Transfiguration

A historical investigation of the entitled wellknown great and grandiose Swedish hymn for the Transfiguration day ”Our gaze is fixed upon the Holy Mountain”, written by Edvard Evers (1853-1919). It is proved that it is a result of drown-out pragmatic compromises by the author, and closely dependent on the Danish bishop Thomas Kingo’s (1634-1700) hymn ”Jeg løfter sjel og Øje op” (”I lift my soul and eyes to the shining mountain top”).

Manfred Björkquist as Bishop in Stockholm

Manfred Björkquist (1884-1985) is one of the leaders of the Swedish so called Young Church Movement. This was a rediscovery of the Church as the historical expression of the grace of God, offering to the Swedish people. 1942-1954 Björkquist was bishop in the new diocese of Stockholm. This essay discusses how Björkquist’s Young Church programme was transformed into concrete Church leadership with new methods of working and of getting in contact with common people, and met opposition by the big Swedish socialist party.

A historical overview of the development of the Church of Sweden in the early 19th century, mostly as regards its worship, hymnal, cathechism and parish life.

Magnus Friedrich Roos (1727-1803) was as a lutheran priest in Württemberg, Germany. As edification writer and author of religious tracts, he has had a huge influence in Sweden. Given the book-publishing in in the Swedish Societas Pro Fide et Christianismo since the end of the 1700s is discussed how and why the spreading of Roos' writings around the turn of the 19^th-20^th century were taken by the Societas despite the impact from Henric Schartau already established by the publisher C.W. K. Gleerup in Lund. This is given a church historical explanation.

Faculty opposing when the author defended his doctoral disseration at Lund university.

Magnus Friedrich Roos (1727-1803) var verksam som präst i Württemberg. Som uppbyggelseförfattare har han haft ett mycket stort inflytande i Sverige. Mot bakgrund av den bokspridande verksamheten som sedan 1700-talets slut förekommit inom Samfundet Pro Fide et Christianismo diskuteras hur och varför spridning av Roos' skrifter runt förra sekelskiftet togs upp på samfundets utgivningsprogram trots att den genom påverkan från Henric Schartau redan var etablerad genom Gleerups förslag i Lund. Saken ges en kyrkohistorisk förklaring.