Ett sekel av pentekostal eskatologi. En komparativ studie av den svenska pingströrelsens förändrade eskatologiska betoningar, från Lewi Pethrus bok Jesus kommer (1912) till Teologiska nätverket i Pingst och dess skrift Jesus kommer (2012)

Sammanfattning: Ett sekel av pentekostal eskatologi. En komparativ studie av den svenska pingströrelsens förändrade eskatologiska betoningar, från Lewi Pethrus bok Jesus kommer 1912 till Teologiska nätverket i Pingst och dess skrift Jesus kommer 2012. (A Centu-ry of Pentecostal Eschatology. A comparative study of the Swedish Pentecostal Movement’s changed eschatological emphasis, from Lewi Pethrus book Jesus is coming 1912 to the Theo-logical Network of the Swedish Pentecost Movement and its scripture Jesus is coming 2012.) This dissertation studies the changing emphasis within the Swedish Pentecostal Movement’s eschatology between 1912 and 2012. The main purpose is to analyse how the eschatology was formed, what the influences were and which theologians established the most important doc-trines. The dissertation also shows how the Pentecostal eschatology changed over time and indicates what caused these changes. Special attention is given to describe the roles of John Nelson Darby’s dispensationalism and of George Eldon Ladds kingdom theology for the for-mation of the Swedish Pentecostal eschatology. The dissertation is divided into four sections, reflecting four schools of thought, each with its special focus concerning eschatology. The first, the theology of “Jesus is coming”, is described chiefly through the pivotal figure of the Swedish Pentecostal Movement, Lewi Pethrus, and his book Jesus kommer (Jesus is coming). The second school of thought, the “Harmageddon theology”, is described and analysed mainly through the Norwegian writer Thoralf Gilbrant and his book series Tidens tecken (Signs of the Time). The third is presented through the evangelical theologian George Eldon Ladd and his book De yttersta tingen (The Last Things). The last school of thought is presented mainly through people connected to the Theological network within the Swedish Pentecostal Movement and their adaptation of Ladd’s teachings. The dissertation also reflects on the “eschatological silence” between the third and fourth school of thought.