The Pentecostal Movement, or Pentecostalism, is a Christian denomination that was born in the early 1900s in the United States. During the 20th century it spread to almost every corner of the world, now being the second-largest Christian denomination after Roman Catholicism and the largest Protestant denomination in the world. Pentecostalism arrived in Finland fairly soon after its birth and has been a part of the country's religious landscape ever since. However, since the majority of Finns are members of the Evangelical Lutheran Church, Pentecostalism — like other free churches in Finland, and despite its ever growing number of members — has kept its status of a marginal denomination.

This paper studies the Pentecostal Movement in Finland, with a brief look to its origins abroad as well as its arrival in Finland. What is the Pentecostal Movement like in Finland today? What are its doctrines, and how is it organized? And, due to the important status of the Evangelical Lutheran Church in Finnish Christianity, what are the differences between Pentecostalism and Lutheranism; what kind of relationship exists between Pentecostalism and the Evangelical Lutheran Church of Finland? Many points that are related to this subject have already been covered in The Evangelical Free Church of Finland by Jenni Tuikkala , which describes another Finnish free church and its relation to the Lutheran Church. Therefore overlapping matters have not been repeated here.

What is Pentecostalism?

Pentecostalism gets its name from the experience Jesus' disciples had on the day of Pentecost. As described in standard references, Pentecost was originally a Jewish feast, the closing festival of the harvest (Catholic). In the Bible, the book of the Acts of the Apostles describes in Chapter 2 how on that day the disciples were filled with the Holy Spirit¹ and how they "began to speak with other tongues as the Spirit gave them utterance" (Acts 2:4). This baptism of the Holy Spirit, along with its charismatic manifestations, has always been a part of Christianity, even though it had not been a part of the Church's² doctrine until the emergence of Pentecostalism (Ahonen 9).

According to the Pentecostal faith, the charismatic manifestations of the Holy Spirit in a Christian, or the charismata, are spiritual gifts from God that can be both "ordinary," such as the gift of encouraging other believers, and extraordinary, such as speaking in tongues. The Apostle Paul listed these charismata in 1 Corinthians Chapter 12. Among them are, for instance, "the word of knowledge," which is considered to be supernatural knowledge of e.g. a person's life, that the Christian receiving the word of knowledge could not know otherwise; "gifts of healings" and "working of miracles" (1 Cor. 12:8-10).

Today the adherents of Pentecostalism are counted in hundreds of millions; the estimations vary between 350 and 500 million. Pentecostalism is the largest Protestant denomination and the second-largest Christian denomination after Roman Catholicism (Kärkkäinen 302-303). In the United States there are several Pentecostal denominations, but since many of them do not have the word "Pentecostal" in their names, it might be difficult for the uninitiated to connect them to the Pentecostal Movement³. The largest Pentecostal denomination in the U.S. is Assemblies of God, which also has affiliates in several other countries. In the U.S. alone, Assemblies of God has some 2.5 million adherents (Kärkkäinen 304-305).

The Origins of Pentecostalism and Its First Appearance in Finland

The origins of Pentecostalism can be found in Topeka, Kansas. It was there, in the fall of 1900, that Reverend Charles F. Parham gave the students at Bethel College, his Bible school, an assignment to study the book of Acts, in which the above-mentioned story of the "first" Pentecost is recorded. The result was that on January 1, 1901, one of the students was filled with the Holy Spirit and started to speak in tongues. After that many others in the school had the same experience, including Parham himself (Ahonen 15-18, Yamane, Brown).

Parham started to hold revival meetings around the country, and in Texas he met an African-American preacher, William J. Seymour. Seymour was a student in Parham's Bible school in Houston, and he became the central figure of what came to be known as the Azusa Street revival (Ahonen 21, Brown). Azusa Street is located in Los Angeles, California, and it was the place where Seymour started to preach of the baptism of the Spirit in 1906 (Ahonen 21, Heino 84). In every meeting for several years people were filled with the Holy Spirit and started to speak in tongues (Ahonen 22). The Azusa Street revival made the Pentecostal Movement known not only in the U.S. but also worldwide, as pastors and missionary workers from all over the world came to hear Seymour and took the new experience home with them (Ahonen 23, Brown).

The Pentecostal Movement arrived in Finland around 1908 in the person of Thomas Ball Barratt, a Norwegian pastor with British roots. Some Finnish Christians had heard about the Pentecostal Movement and invited Rev. Barratt to Finland to hold meetings and thus to help bring the phenomenon to Finland. Norway was the first Nordic country to have Pentecostal activity, and Rev. Barratt was among the leading persons in the movement in Norway. The first Finnish Pentecostal congregation was established in Helsinki in 1915 (Ahonen 32, Heino 84). As of 2003, there were 257 Pentecostal congregations in Finland, with slightly fewer than 50,000 members. But when counting all the family members within Pentecostalism, the number of adherents rises to some 100,000⁴ (Kärkkäinen 312).

The Organization of Finnish Pentecostalism

From the first Pentecostal congregation in Helsinki until the beginning of the 21st century, every Pentecostal congregation in every Finnish town has been an independent organization. Until 2003, Pentecostalism was not a registered religious community according to Finnish law (Freedom). It has always been important to Finnish Pentecostalism — as it has to many other free churches around the globe — to maintain the independence and the autonomy of the local congregation (Kärkkäinen 287-288). However, in 2003, as described below, the situation changed, and the movement started to organize on a national level.

In formal meetings, the local congregation elects elders to lead the congregation. The number of the elders varies and depends on the size of the congregation. The role of the elders in a Pentecostal congregation is similar to that in The Evangelical Free Church of Finland; they make decisions concerning finances and take care of the spiritual life of the congregation, among other things (see The Evangelical Free Church of Finland). Almost every congregation has its own church building and one or more full-time preachers (Heino 85). In addition, members of the congregation are usually given different areas of responsibility in the congregation; taking part in different activities, such as singing in a choir or taking part in childcare during meetings, is not only encouraged but also very common.

Even though every congregation is independent of other Pentecostal congregations, this does not mean that they would not cooperate. Every year the elders and other workers of the congregations gather to a conference called Talvipäivät ("winter days"), which is held in January in rotating locations. During the Talvipäivät conference, the participants discuss the nationwide situation of the movement and different spiritual matters. Even though no final decisions are made during this conference, it is an important part of Finnish Pentecostalism, as its participants develop the guidelines for the congregations for the new year.

During the last decade of the 20th century, participants of the Talvipäivät conference often discussed the need to establish Finnish Pentecostalism as a registered religious community for practical reasons. One of these practical matters was that by registering, Pentecostal priests would gain the right to officiate in weddings. In 2001, this was finally decided, and in March 2003 the official registration took place. The new registered religious community was called Suomen Helluntaikirkko, the Pentecostal Church of Finland. Each local congregation can decide whether or not it would like to join the Pentecostal Church (Suomen, Perustaminen). The purpose of the Pentecostal Church of Finland is to help organize the work of the local congregations and promote cooperation between them, but in no way to diminish their independence and freedom in decision-making (Suomen, SHK).

Nevertheless, the registration has not been welcomed in every congregation, since many are careful not to let go of the independence of the local congregation, even if their autonomy would not be diminished in practice. So far, there are about 10,000 members in congregations that are part of the Pentecostal Church of Finland, when altogether there are some 50,000 members in all of the Finnish Pentecostal congregations (Suomen, SHK; Väestö).

The Beliefs of the Finnish Pentecostal Congregations

Even though Pentecostalism is widely known for its emphasis on the work of the Holy Spirit, it should be mentioned that this does not form the core of the denomination's doctrine. Like most other Christian denominations, Pentecostalism sees the starting point and the sole basis for Christianity to be the work of Christ. In other words, the point is not what the Holy Spirit does but what God the Father does through Jesus Christ and the Holy Spirit (Kärkkäinen 318).

In the 2001 Talvipäivät conference the main points of the beliefs of the Finnish Pentecostal congregations were established. Prior to this, no universally accepted list of beliefs had been drafted, even though the Apostles' Creed could be, and still is, used as a statement of the beliefs of the Finnish Pentecostal congregations⁵ (Suomen, Uskontunnustus).

The beliefs that had formed the basis for the teachings of different congregations previously did not differ much from the 2001 document. It was more like a written establishment of what had already existed in unwritten form. The reason why no clear doctrine had been established earlier is that the foundation of the Pentecostal faith has always been the Holy Bible; in order to maintain the authority of the Bible, it had been felt that no other written document should have a similar position (Kärkkäinen 318).

The document formulated in 2001 consists of ten points, the first being the unquestionable authority of the Bible when it comes to forming any Christian doctrine. The points having to do with the doctrine of Trinity or the importance and role of Jesus Christ in Christianity do not differ from the beliefs of other Protestant churches, including the Evangelical Lutheran Church of Finland (Suomen, Helluntaiseurakunnan). However, some differences do exist between the doctrines of these two denominations, the clearest of which are covered in the following paragraphs⁶.

The Holy Spirit

Both denominations agree on the fact that the Holy Spirit is the one who arouses faith in a person and that the Holy Spirit is God's presence on earth. However, the Lutheran doctrine states that the Spirit works through the Word of God and the sacraments (which are Baptism and Holy Communion⁷), and that in baptism the Holy Spirit is granted to a person (Aamenesta, Jolkkonen).

In Pentecostalism there is no such concept as a sacrament; the work of the Holy Spirit is considered to be direct and personal and not necessarily dependent on any external factors. According to the Pentecostal faith, the Holy Spirit resides in every born-again Christian. After a person is born again, Jesus Christ baptizes him or her with the Holy Spirit, thus giving the person charismata, or spiritual gifts (Suomen, Helluntaiseurakunnan). The concept of charismata is not unfamiliar to the Lutheran doctrine either, but is often narrower than the Pentecostal view, consisting only of the so-called natural or ordinary gifts of God.

Baptism

The theological views of baptism in Pentecostalism are quite similar to those in The Evangelical Free Church of Finland; only those who personally believe in Jesus Christ as their Savior can be baptized, thus ruling out infants. However, within the Pentecostal Movement, when a person is baptized, most often he or she automatically becomes a member of the local congregation⁸. Thus only baptized believers can be members of the congregation. This is also clearly mentioned in the 2001 document of beliefs, where it is said that the congregation is a "community of believers." The Pentecostal baptism is done by immersion (Suomen, Helluntaiseurakunnan).

According to the Lutheran doctrine, a person is granted the Holy Spirit and every other gift of God in baptism. This also means that in baptism a person is born again, even though baptism itself without personal faith does not save a person (Jolkkonen). For more information on the practices of Lutheran baptism, see The Evangelical Free Church of Finland.

Christian Eschatology

Christian eschatology has always had a place in the Pentecostal teachings, and this is also stated in the 2001 document of beliefs. The beliefs are that everyone will be resurrected physically, some to eternal life and others to eternal death, and that in the End Times before the second coming of Christ, the Rapture will take place (the transportation of believers from earth to heaven) (Suomen, Helluntaiseurakunnan). It is obvious that this doctrine has a strong premise that the Bible can be taken literally and that it contains supernatural information concerning the final events and all future, which is a characteristic feature of the Pentecostal faith. While Christian eschatology may not be wholly foreign to Lutherans, it does not have as strong a position in the Lutheran doctrine as it does in Pentecostalism.

The Congregational Life in Finnish Pentecostalism

In practice, when Finns with a traditional Lutheran background come to a Pentecostal meeting for the first time, the difference to what they have experienced in their own church can be quite remarkable. Pentecostalism has always emphasized the importance of personal experience in meeting God, and it is thought that a person cannot have this experience only through traditions or with the help of other people. There is a saying within Finnish Pentecostalism that "God doesn't have grandchildren" — in other words, there should be no one between God and a person, His child. This also emphasizes the importance of personal experience (Kärkkäinen 314).

Basically, a service in a Pentecostal congregation has the same elements as a service in most other Christian churches: prayer, a sermon and singing. However, there is no set liturgy or strict schedule for the services, since it is considered important to remain open to guidance by the Holy Spirit (Kärkkäinen 314-315). A lot of worship and praise is included in a Pentecostal service, and singing is usually accompanied by instruments, such as pianos, guitars, drums and so on. The music is often very lively, and people worship God by singing and raising their hands. Some people dance before the Lord; others might sing in tongues (Kärkkäinen 315-316).

This is very different from the traditional Lutheran service, which follows a specific liturgy and which, for instance, often has only the traditional organ as a musical instrument. The Lutheran service has a more tranquil nature; for instance clapping hands is far less common in a traditional Lutheran service than in a Pentecostal service. However, within the Lutheran Church there is increasingly more variety in the form of the services nowadays than had been the case in the past. Along with the traditional service, there can also be services which resemble the form that is traditionally considered to belong to the free churches.

Prayer, as mentioned, is an essential part of the Pentecostal service. People who want the congregation to pray for them specifically often write their prayer items on a piece of paper which they then bring to the service. These prayer items are often read aloud, after which the whole congregation prays for the individuals who submitted the prayers. Also personal intercession is almost always available in the services, as at the end of the service people can come to the front of the room or hall where appointed workers can listen to and pray for them. It is also very common that in a Pentecostal service those who are sick are prayed for or anointed with oil according to the practice mentioned in the New Testament⁹ (Kärkkäinen 316).

Organizations and Activities of the Finnish Pentecostal Movement

Organizations

All of the organizations and corporations mentioned in this section are independent of the Pentecostal Church of Finland and the individual Pentecostal congregations. However, the organizations have originated within the Pentecostal Movement for the purpose of coordinating the congregations' work on a national level¹⁰.

Fida International

As with many other free churches in Finland, such as the Evangelical Free Church of Finland, Finnish Pentecostalism is also widely known for its efforts in missionary work. The central organization of the missionary work of the Finnish Pentecostal congregations, founded in 1927, is called Fida International, formerly known as Finnish Free Foreign Mission (Suomen Vapaa Ulkolähetys). When counting the number of missionary workers, Fida International is the largest mission and development cooperation organization in Finland, and also the largest one in Europe with a Pentecostal background. In 2005, Fida International had 370 missionaries in 53 countries (Fida, Käkkäinen 313).

Ristin Voitto ry

Ristin Voitto ("the victory of the Cross") is the name of the main newspaper of the Pentecostal congregations. Ristin Voitto comes out once a week, and it has been published since 1912. The first issues of Ristin Voitto were translated from the Norwegian paper Korsets Seier (the victory of the Cross in Norwegian), which was published by Reverend Thomas Ball Barratt (Ristin, Ahonen 61).

Avainmedia ry

Avainmedia ry (the "Key media" registered association) is the publishing house of Finnish Pentecostalism that is specialized in missionary work both in Finland and abroad. Avainmedia publishes Christian radio, TV and video programs as well as printed publications. Avainmedia is especially concentrated on spreading the Gospel in the most spoken languages of the world: Arabic, Chinese and Russian (Avainmedia, Työnäky; Kärkkäinen 314). The organization has also focused on Bible translations in Finno-Ugrian languages (Avainmedia, Kirjallisuus).

Kristillinen Alkoholi- ja Narkomaanityö (KAN) ry

The Pentecostal congregations also have an organization specialized in drug rehabilitation. This is called KAN ry ("Christian rehabilitation work among alcoholics and drug users"). The organization's rehabilitation program includes residential treatment, out-patient treatment and drug prevention education, among other things (KAN).

Iso Kirja ry

Iso Kirja ("the Big Book") is the conference and training/education center of the Pentecostal congregations, situated in the town of Keuruu in Central Finland. Iso Kirja is a Christian folk high school and Bible school, which offers courses in Bible study as well as in youth ministry and missionary work. Iso Kirja is also the home of Global University Finland, the Finnish branch of the American Global University, headquartered in Springfield, Missouri, which offers the possibility to get college degrees in Pentecostal theology¹¹ (Iso, Kärkkäinen 313).

Activities

The most important activities of the Pentecostal congregations are naturally their weekly services. Revival and evangelizing meetings also form an important part of the congregations' activities (Heino 85).

Child and Youth Ministries

Child and youth ministries are organized in the local congregations, which means that there can be some variation in the activities the congregations offer to children and youth. The activities mentioned here are most common and can be found at least in larger congregations.

Every congregation has some kind of child ministry, usually in the form of Sunday schools; most often a congregation's youth ministry includes services organized especially for young people. The Pentecostal Movement does not have a confirmation school like the Lutheran Church, but an alternative camp called Fifteen-leiri ("Fifteen camp"). The objective of the camp is to help 15-year-olds grow as Christians and become mature followers of Christ. The camps are organized in Iso Kirja or wherever the congregation chooses. For instance, the Pentecostal congregation of Seinäjoki organizes the Fifteen-leiri each year in Fuengirola, Spain (Kallioinen et al.).

Royal Rangers is the scout movement of the Pentecostal congregations. It was founded in the 1960s in the United States by Rev. Johnnie Barnes of the Assemblies of God (Royal). In 1996, Royal Rangers Finland was established; it is now active in over 60 congregations throughout the country. Royal Rangers provide Bible studies and outdoor activities for children from the age of 7 to 17 (Yleistietoja).

Every August a large Pentecostal youth conference called Youth Celebration is organized in the Iso Kirja conference center. The conference lasts for a weekend and contains a lot of music and teaching. Youth Celebration is one of the largest Christian youth events in Finland (YC).

Ministry Among the Romany Community

The Romany people form a significant minority in Finland; from the beginning of the Pentecostal Movement they have been actively involved in its activities. There are around 10,000 Romany people in Finland today and some 3,000 Finnish Romany in Sweden (Lindberg et al.). Even though the Romany people form a small minority in the Finnish Pentecostal congregations, the number of Pentecostal Romany people is significant within their own ethnic group. Their culture has been very visible in the congregations, as several renowned Romany musicians have brought their music to the services (Ahonen 352).

The Finnish Pentecostal Movement has also been active in the work of Romano Missio, a national child welfare and social service organization, which produces Christian and educational services for the Romany people. The Romano Missio organization cooperates with different Christian denominations, local authorities and the state as well as Romany organizations (Romano). The Pentecostal preacher Viljo Koivisto has devoted his career to spreading the Gospel among the Romany people; he is also well known for his achievements in translating the Bible into the Finnish Romany language (Ahonen 352).

Juhannuskonferenssi (Midsummer Conference)

Juhannuskonferenssi, or the Midsummer Conference, is held every year in Iso Kirja around Midsummer's Day. The conference lasts from Wednesday to Sunday, and gathers some 30,000 people yearly. The conference consists of different services that are held in pavilions that are erected on the premises of Iso Kirja. There is a lot of Bible teaching and music events, as well as services for young people and children especially. The Midsummer Conference is an important meeting place for members of Pentecostalism in Finland (Konferenssin).

The Relations between Pentecostalism and Lutheranism

The Pentecostal Movement has not only formed a denomination of its own, but has also had a strong influence on other denominations. Especially from the 1960s onwards several charismatic movements have taken form within other Churches in Finland as well as in other countries. In practice this means that the work of the Holy Spirit and the charismata has also been introduced to other denominations; they are no longer characteristic only of Pentecostalism (Heino 61, Kärkkäinen 302).

Much of the influence of the Pentecostal Movement in Finland on other churches originated in a charismatic movement which began in the 1970s. This was primarily due to a Pentecostal preacher, Niilo Yli-Vainio, who held revival meetings throughout Finland in the 1970s and 1980s. Niilo Yli-Vainio and his work were widely noticed in the secular media, since during these meetings there were many strong manifestations of the Holy Spirit. People were healed supernaturally; many would fall on the ground. Lutherans who experienced the Spirit baptism in Yli-Vainio's meetings were not asked to leave their church and join Pentecostalism; instead they organized within the Lutheran Church. Today there are several movements within the Lutheran Church that are considered charismatic; in 1995 there was charismatic activity in 13% of all the Lutheran congregations (Heino 61-62, Kärkkäinen 308).

The presence of this charismatic activity in the Lutheran Church has remained somewhat controversial, as while some charismatic movements are well accepted, especially those that have existed a longer time, others are not. In fact, the official relationship between the Lutheran Church and one of these more recent movements (Nokia Missio) has become rather inflamed and is closely monitored even by the secular media. The situation in by March-April 2007 reached the point where the leader of this charismatic movement, a Lutheran pastor, was under threat of losing his office (Markku).

Like other free churches, Pentecostalism often has a reserved attitude toward ecumenical activities. Even though adherents of Pentecostalism believe in the unity of all believers no matter their denomination, they might have reservations against working officially with denominations that do not have as fundamentalist a view on the Bible as they do. Locally, though, Pentecostal and Lutheran congregations, as well as other Christian denominations, often cooperate in various ways: for instance, different churches in a particular area might organize joint services or evangelizing meetings, or other outreach activities (Kärkkäinen 321).

Pentecostalism as a Finnish Institution

As of spring 2007, Pentecostalism has existed in Finland and influenced the lives of Finns for almost a hundred years. In 2003 the movement became a registered religious community, which had been considered unnecessary, or even harmful, in the past. However, the changes in the organizational structure of the Pentecostal Movement have not influenced the lives of individuals within the movement to a very large extent.

The Pentecostal Movement is a free church, and thus has a lot in common with other Finnish and global free churches. This is evident in the doctrine of the denomination, which places the Word of God, the Holy Bible, above all other authorities. This means that the Bible is interpreted in a more fundamentalist way than what might be common in some other Christian denominations.

The most characteristic part of the movement's doctrine is often thought to be the work of the Holy Spirit — a thought which was only strengthened by the media attention that the Pentecostal preacher Niilo Yli-Vainio, and thus the whole movement, received in the 1970s and 1980s due to the visible and in some way extraordinary manifestations of the Holy Spirit. But even though it might be common among Finns to think that Pentecostalism is a denomination that is solely focused on the Holy Spirit, this is not the case. As in any Christian denomination, the center point is Jesus Christ. However, in comparison with other denominations which might have a different view of the Holy Spirit, such as the Evangelical Lutheran Church of Finland, Pentecostalism does give the Holy Spirit a major role — both in the denomination's doctrine and in the every-day lives of individual believers.

Even though Pentecostalism is a major part of Christianity in a worldwide perspective, it is still considered a marginal denomination in Finland. However, Pentecostalism is nevertheless a significant part of the Finnish religious landscape. Even the Evangelical Lutheran Church, which is the country's largest Christian denomination, has been influenced by Pentecostalism, even though this influence might not have always been fully embraced or openly discussed by the Lutheran Church. But due to this influential position, the Pentecostal Movement can be thought to have a deeper significance on Christianity in Finland than its relatively modest number of adherents might suggest.

Notes:

1. The terms getting baptized with the Holy Spirit and being filled with the Holy Spirit differ slightly. A born-again Christian can be baptized with the Spirit only once and thus be filled with the Spirit for the first time. After this first experience, a Christian can (and should) be filled with the Spirit on a daily basis (Suomen, Uskon).

2. The term Church in this paper refers only to the universal body of Christ, i.e. everyone who has defined him or herself as a Christian. The term Pentecostal Church refers to the umbrella organization of Finnish Pentecostalism (see more in the section The Organization of Finnish Pentecostalism), and (Pentecostal) congregation refers to the local organized assembly of (Pentecostal) Christians. Even though the terms church and congregation can sometimes both refer to the local assembly, I have separated them to ensure coherence.

3. Since this is a paper on a Finnish institution, I do not look very deeply into the worldwide situation of Pentecostalism. However, since there has been a misunderstanding concerning Pentecostalism in the USA in another Finnish Institutions paper (Laestadianism in Finland), I feel compelled to correct this misapprehension. In the USA as well as in Finland, Baptism and Pentecostalism are two different denominations, which nevertheless have a lot in common (e.g. the baptism of believers). Baptism had an influence on the birth of Pentecostalism, but today they are completely different, separate denominations (Heino 83).

4. Only baptized persons can be members of Pentecostal congregations, so for instance children cannot be counted in the number of members. More information can be found in the later section of this paper titled The Beliefs of the Finnish Pentecostal congregations and Baptism.

5. The Apostles' Creed is also used in the Evangelical Lutheran Church of Finland, which thereby makes it widely known among Finnish Christians.

6. I will only focus on the official doctrine of the Evangelical Lutheran Church of Finland, or so-called "main-line" Finnish Lutheranism, even though there are several movements within the Lutheran Church with views that are closer to those of Pentecostalism.

7. Holy Communion is an important part of the Pentecostal Congregational life, too, even though it is not considered as a "sacrament". The Pentecostal view of Communion is similar to that of The Evangelical Free Church of Finland. For more information, see The Evangelical Lutheran Church of Finland.

8. Of course it is possible to get baptised in one congregation and join another, if for instance a person is baptised somewhere else than in his or her home town.

9. James 5:14. "Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord."

10. There are also other organizations within the Finnish Pentecostal Movement in addition to those named in this chapter. For more information on all of the Pentecostal organizations in Finland, see www.ecredo.fi/helluntaikirkko/jarjestot/. The site is in Finnish.

11. For more information on Global University, see www.globaluniversity.edu. The site is in English.

Works Cited:

• Aamenesta öylättiin — Kirkollinen Sanasto. The Evangelical Lutheran Church of Finland. 13 November 2003 Update.

• Ahonen, Lauri. Suomen helluntaiherätyksen historia. Hämeenlinna: Päivä Osakeyhtiö, 1994.

• Avainmedia. Työnäky. Viewed 15 March 2007.

• - - -. Kirjallisuus. Viewed 15 March 2007.

• Brown, Christopher E. Pentecostalism. Religious Movements. University of Virginia. 11 August 2001 Update.

• The Catholic Encyclopedia. Pentecost (Jewish Feast). New Advent. Consulted 20 February 2007.

• Fida International Today and in the Past. Fida Info: General Information. Fida International. Viewed 15 March 2007.

• Freedom of Religion Act No. 453 of 6 June 2003. Register of Associations. National Board of Patents and Registration of Finland. 2 June 2005 Update.

• Heino, Harri. Mihin Suomi tänään uskoo. Helsinki: Werner Söderström Osakeyhtiö, 2002.

• The Holy Bible. New King James Version. Nashville: Thomas Nelson Publishers, 1982.

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• Jolkkonen, Jari. Luterilainen kasteteologia ja sen liturgiset seuraukset. Published in Teologinen Aikakausikirja 4/2000.

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• Kärkkäinen, Veli-Matti. Vapaakristillisyys, helluntailaisuus ja baptismi. Kirkkotiedon kirja — Ekumeeninen johdatus kirkkojen oppiin ja elämään. Ed. Pekka Metso and Esko Ryökäs. Pieksämäki: Kirjapaja Oy, 2005. 285-326.

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• Lindberg, Väinö, Henry Hedman, Tuula Lindberg, Tuula Åkerlund, Veijo Rantala, Pirkko Mahlamäki, and Katriina Nousiainen. Suomen romanien historia. The JOIN Project. The European Union against Discrimination. Viewed 16 March 2007.

• Markku Koivistolle kuukausi aikaa sitoutua Tampereen tuomiokapitulin ohjeisiin. News at evl.fi (official site of the Evangelical Lutheran Church of Finland). Kirkon tiedotuskeskus. Published 14 March 2007, 12.18 pm.

• Ristin Voitto. Mediatiedot. Viewed 15 March 2007.

• Romano Missio. Viewed 18 March 2007.

• Royal Rangers. A Brief History of Royal Rangers. Assemblies of God USA. Viewed 15 March 2007.

• Suomen Helluntaikirkko. Helluntaiseurakunnan uskon pääkohdat. Viewed 20 February 2007.

• - - -. SHK-strategia 31.12.2006. Viewed 13 March 2007.

• - - -. Suomen Helluntaikirkon perustaminen. Viewed 13 March 2007.

• - - -. Suomen Helluntaikirkon uskontunnustus. Viewed 13 March 2007.

• Väestö. Valtiovarainministeriö [Ministry of Finance]. Suomi.fi-portaali. 19 January 2007 Update.

• Tuikkala, Jenni. The Evangelical Free Church of Finland. Finnish Institutions Research Paper, Spring 2005. [No longer online as of 24 September 2007.]

• Yamane, David. Pentecostalism. Encyclopedia of Religion and Society. Hartford Institute for Religion Research. Consulted 20 February 2007.

• YC 2006. Youth Celebration. 30 August 2006 Update.

• Yleistietoja. Royal Rangers. Viewed 12 April 2007.

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