III The idea of society

5 As the individual is, so will the Church be The purpose of this section is not to present an ecclesiology in toto but to indicate how the idea of man finds a profile in ecclesiology. Despite an antipathy towards written creeds, LP uses the words of the Apostles Creed and Nicene Creed as his starting-point: »one, holy, catholic, and apostolic church«. He adds the for his own view significant attribute, »free«, which shows that these »notes« are understood as having historical reference. In this corollary to the idea of man, it is shown that church is seen as the sum total of individuals and their activities. LP’s own words are clear enough: »We speak much about various collectives in reference to the work of God in the world, but basically this work is built entirely upon the individual. It is through individual people that God is working, and this applies not only to the leaders but to everyone who is part of the Christian fellowship«.

LP’s view of society has been touched upon at several points in the analysis of his view of man, and can apparently be described within a strictly individual-oriented perspective. The starting point of human freedom and responsibility is an indication that the view of society is existential. Against this background, the elements of a theology of creation present in his writings are looked at. Then, a political analysis of the texts is conducted.

1 God, life and the boundaries of existence Starting from an article of LP called »God and Society«, my analysis takes up four aspects. Firstly, we encounter his belief in creation, which sees God as giving life and spirit to everything. Secondly, the idea of nature as an ideal for man is apparent. Thirdly, the idea of nature as an ideal introduces the idea of order; the divine manifests itself in an order in which every transgression will without exception be punished. In this connection, the idea of law is discussed quite extensively. Fourthly and finally, the problem of evil is taken up. Here God is shown not to be responsible; in addition LP’s apocalyptic ideas are mentioned.

2 »I have never had any particular political ideal…« Aided by the category, »attitude«, I distinguish three elements in LP’s political views. Firstly, I take up the cognitive element. By identifying the cognitive content of his ideas, the descriptive dimension appears, which reveals what LP thinks he knows about Sweden and how he describes contemporary society. In a second section, I concentrate on the affective element, which indicates what LP feels about the subject and considers should be the case in Sweden. The normative dimension becomes apparent in the analysis. The third area of analysis concerns with the »inclination to act«. It is above all in this area that previous research has dealt with LP’s interpretation of Christianity.

2.1 The descriptive dimension: from a Christian Sweden to a »heathen« Sweden This section seeks to answer four questions. First, how does LP understand the secularisation of the Swedish society (de-Christianisation)? This concept has been found to have different functions in different writings. I have identified four functions. LP uses it to warn of a danger that threatens the Swedish people. There are many, powerful, symbolic aspects in the concept. Its second function is a key to political interpretation. The political scene is structured using it. Its third function develops the political interpretation. The dividing line in Swedish politics reflects the opposition between »the people« and »the rulers«, that is, secularisation is conducted from above. The fourth function is closely related to the first. LP uses the idea to appeal to the Swedish people to change the situation. The concept functions as an appeal to public interest.

Secondly, the process of secularisation is analysed, that is, we look at what is attacked in society and what God refers to. Secularisation is seen as a plan devised and carried out by conspirators in Swedish society, who turn their attention above all on the home and school.

Closely related to this question is what I call the manifestations of secularisation, i.e. what happens in society when God is pushed into the background. This is the third question.

Finally, the causes of secularisation are sought. Three of the chief ideologies of this century are mainly blamed for the secularisation of society: Marxism, Freudianism and relativism. All are anti-Christian ideologies.

2.2 The normative dimension: Sweden should be a Christian state! In this section, a political analysis in the strict sense is conducted. Initially, I provide a terminological orientation, in which the basic relationship between Christianity and politics is sketched. Then, LP’s own political stance is characterized with the help of the analytical concept, »populism«. Three lines of thought are here brought together. Firstly, a clear appeal to the people should be made; the analysis of the concept of secularisation makes it clear that this is the case. Secondly, the ideological themes here involved derive from the lower middle classes. Thirdly, it is the combination of the popular appeal and the ideological themes which is especially characteristic of my use of the material. It is therefore insufficient to show the presence of only the one or the other in the texts. It is the combination itself which is the important criterion, if populism is to be used as an analytical concept. By this procedure I can indicate what LP’s Christian society consists of. Of interest here is the fact that it is possible to show that there are ideological differences between LP and KDS (The Christian Democratic Party), and thereby in relation to the so-called Christian Democratic paradigm.

2.3 Perspectives on the inclination to act: LP's political involvement This section is comprehensive, which is due amongst other things to a discussion with previous research. Four aspects of his political activity are analysed. First, differing research perspectives are systematized. Second, I allow LP himself to give his perspective(s). In a third section, I take account of critical voices from within Swedish Pentecostalism (Lidman, Gustafsson, Säwe, Ahdrian). In the fourth section, I describe my own approach, which aims at a continued, but deeper interpretation. Three things here become significant. In the first place, in this context there is a need for terminological clarification in the political field, not least with regard to the concept of politics itself. In the second place, an in-depth examination of apocalyptic is needed. Consequently, I try to answer the question whether LP abandoned apocalyptic at all in connection with his increased political activity. In the third place it is my contention – as a result of an analysis of the concept of power –that, if one wants to explain LP’s political involvement, one must