No. 765: Is Jan Kåre Christensen "new" Hans Nielsen Hauge?

No. 765:

Is Jan Kåre Christensen "new" Hans Nielsen Hauge?

I know that for many this will seem a swashbuckling, and it is too. I think I live more for God than anyone in this country today, but up against Hans Nielsen Hauge will I he to his knees. He was a man of such caliber and casting the Apostle Paul and the others had experienced him as his equal.

Picture of me Jan Kåre Christensen and my wife who is my first and right wife. We who live as Hauge, and preach too much the same. The contradiction is Jan Aage Torp and his new "mistress", forgot the name, but it was Delilah? Torp neither preach, much less live as Hauge. The man has never yet done a day's work safe for the past 30 years, but lived on Pastor salaries and social benefits ?!

 

When Hans Nielsen Hauge came forward were mostly tolerated, but not the word of God. Are we there today?

When Hans Nielsen Hauge was up there that day. People hear it, sodomy, living in sin, abortion, they do absolutely everything that they desire. Banner, swear, berates, shut down other, raging, steal, plunder, fixes with stocks and money, taking advantage of others, unloving and hold on. But when it comes to the word of God, so shall it served as neatly and nice. Do not be a stumbling block for some, as it piously called. And these poor kids, even those poor kids who have siblings, stepmother, stepappa, surrogate mother and I do not know what. They are not expelled, they hardly know who their father or mother. Should they learn that God created us to a lifelong committed relationship, then they can get mentally unbalanced. Claiming a somewhat different, so one should be taken. Now they've actually got an Apostle who speaks on their behalf. January Aage Torp is, but he is and remains a huge bluff and adulterer!

In the spotlight was for once written something right and proper, see here:

The question is to what extent such "subjects" can be called objective or subjective in the legal sense. The result could just as easily go both ways and become a matter of restriction of freedom of religion. That someone would like this is in fact obvious. The right "for identification of sin" all things were limited by various legal regulations. I do not actually ignore that Norwegian discrimination laws could easily be prevented Jesus from doing it in Norway as he did two thousand years ago. And the more such laws are used, the more the precedent is there. One can easily meet themselves in the door. It can be like it was on Hans Nilsen Hauge time again. Then you could well be liberal and toothless, but the Word of God was not tolerated if something felt hit.

We live in a post Christian society where Christianity in very large measure, been part of a pure culture tradition. That many assume that this is normal is certainly natural. But it's in a pretty big contradiction to what is written in the Bible. And it's in a very large contradiction to what might be called "revival story."

"Woe to you about all speak well of you", it says somewhere. Should it be taken literally? Is it true that the stronger the lyrics, the more radical you ask and the more challengers to preach, the more the world will hate the living Christians? Or that the uglier people are talking about us, the more we shall rejoice to have been dishonored for Jesus' sake?

I think the answer can be both yes and no. The question is whether it is the "spirit" of what you do. It is also what determines whether one triggers a spiritual battle or not.

It all boils down to is possibly whether this is desired.

Jesus was hated by almost everyone. And after those few who supported him had fled to save their own skins, Jesus was almost beaten to death. Then he carried his own cross until he collapsed. Then he was nailed on the cross and abandoned by God.

When he won the greatest seer in the spiritual world that has ever been won. And he was a role model for anyone who wants to follow him.

Jesus could have easily saved himself by raised hundreds of thousands of angels. Alternatively, he could very easily made himself so popular that all spoke well of him.

(end of quote).

Hans Nielsen Hauge entrepreneur, ethics, timeliness

This is an article / lecture on the entrepreneur Hans Nielsen Hauge.

By Sigbjørn Ravnåsen

Historian Karsten Alnæs characterize farmer's son from Tune in Østfold follows: Hans Nielsen Hauge is one of the most significant personalities in Norwegian history.

Hans Nielsen Hauge lived in a period of change in different ways. The pietistic legacy of the 1600 and 1700s was challenged by Enlightenment priesthood. A nascent national liberation demands emerging in the Norwegian people, inspired by liberation movements in other countries. The bourgeois privileges sharpened the conflict between citizens and farmers, who felt that the losing party in the market. In this authority controlled Norwegian society grew farmer's son from Tune Up. He emphasized the individual's right and duty to take responsibility for the society in which it was a part. In Hauge's footsteps evolved haugianske friend society which eventually affected the environment they lived in, both spiritually and in commerce and industry. Through its activities the Hauge groundwork for many in Norway began to think and act independently. Francis Sejerstad says "Hauge revival helped to form the prerequisite for a functioning democracy."

Children and youth were important years for Hauge's spiritual development. He read everything he found spiritual literature at home. The Bible was studied and out. He pondered and thought. Smooth Never Gene saw enough on his Hauge as a bit of a freak. He remained most at home on the farm and was rarely out with friends. Spirit of experience behind the plow in the field 5th April 1796 was the big turning point in Hauge's life. The same year he wrote his first book "The World Daarlighed". Here, he does not mince words when he describes contemporary morality and the Christian life and conduct. In the book he wanted to depict what living Christianity is, and how most people relate to this. Fearless throws Hauge look beyond the present and future and formulate the simple and understandable so that the public understood what he meant and felt again.

As the author has dubbed himself as "small" and "unworthy". He regards himself as illiterate as compared with the clergy, and in several of his books, he presents himself as a man with little experience and limited knowledge. What was it that still did Hauge to a significant voice in time, one whose voice shook the whole process and the established community at the turn of the eighteenth and nineteenth centuries?

Spirit of Adventure

What was it that happened to this young man a spring day in 1896? He was 25 when he had the powerful spiritual experience in the field, at home on his father's farm. The incident took place in broad daylight, under a hectic work session.

In his own book "Religious Affections and their worthwhile" which came out 20 years later, he describes this experience. He walked behind the plow and sang the hymn "Jesus your sode Association that SMAG". While he sang the second verse, something happened that would change his life. Although he describes what happened this way:

"Nu was with Sind saa presumptuously to God, that I sensed me, or can udsige thence foregik in my Sealand; thi I was udenfor myself, and the first thing my Sanity overall sig, when I fortrød, I do not provisional arrangement was earned the beloved and the al Things good Lord, that I now found nothing in the world was that one can also. fact that my Sealand felt noeget supernatural, divine and blissful, the mind i to this day so clearly, that it might be skeet for FAA Dage ago when the dog is 20 years forløben since God's Love saa overvættes besøgte me. Nobody can either fradisputere me this; thi i at all the good in my spirit, which followed on from that moment, especially the heartfelt brænende Kjælighed to God and my neighbor.

And he continues:

"I would now like to serve God, what he would aabenbare me what I should do. It resounded in with Inner: You should bekjende mit name for people, exhorting them to a repent, and Sogestien me medens I find, cold on me when I'm close and touch their hearts, that they might repent of darkness to light. "

Assignment Hans Nielsen Hauge had resulted in a hectic and extensive operations throughout the country. Best known is proclaiming his business and establishments of the many communities around friend. Less known is Hauges social significance in that he started the business premises. He also motivated young enterprising farmer's sons to break away from their social environment safe to travel to the cities to establish themselves as traders and industrial entrepreneurs. In retrospect we see that Hauge appeals to his friends were followed up. Many Haugeans successful in their business. Alexander Kielland portrays in the book Skipper Worse life around the many Haugeans in Stavanger. He writes here about a new group of people who bought and sold and got the "pockets fulness of Money". This new petty bourgeoisie characterized the city with its hymns and active trading. They combined the spirit and work of the hand in a natural way. The same trend also occurred in the second urban and rural communities in Norway. A new petty bourgeoisie was born in Norway in the early 1800s.

Ecclesiastes Hauge has many previously been committed, and his spiritual significance for Norway. I was curious what it was that drove this man to engage in mercantile business, which simply was not living clean in Christian contexts at the time.

The driving force behind Hauge business establishments

"Mit Cold Letter is that love God and my neighbor" is Hauge's vision for his work in Norway. The quote is taken from a newspaper article that Hauge wrote in "Bergen Address Contoirs Efterretninger" July 10, 1802, he conducted trade and shipping and had bought several properties in the city. Many of the merchants in Bergen considered Hauge business with deep skepticism. They feared competition from the intruder and peasant, which they labeled a religious fanatic. Therefore, he was attacked by the newspaper merchant Anders Qvale who criticized him for mixing Christianity and secular business in an improper manner. It was his response to that Qvale Hauge came with its pointed a reason for why he activated himself as he did. The formulation shows what is the driving force behind Hauge's ministry and his many business ventures. He is not only lay preacher, nor the only business leader. The spiritual side of man must be safeguarded, but the responsibility for organizing the material and social conditions of our fellow human beings must also be taken seriously. The concretization of these two pages show Hauge as a person with a two-sided commitment where spirit and hand went together. The unemployment rate at that time was great, and he saw a lot of poverty was caused by the fact that many had gainful employment. By using the phrase "saw the vacant Hands FAA Arbeyde" Hauge reveals that there was a social ethical thought and basis for the haugianske business activity. The available sources provide no information on how many jobs Hauge and his haugianske friends created the first time but after that I registered it may involve several thousand. The number of businesses that Hauge's initiative is around 30.

The company director

Hauge human knowledge was crucial in his efforts to establish different companies, and find suitable people to lead these businesses. On his many travels he bought up various businesses and properties, and as a citizen of Bergen was Hauge also ship owner with several ships. He built up a network of different entities who his friends managed and led. On his many journeys sermon visited Hauge these businesses time after time. He was the leader, the chief of the strategic gaze and ultimate responsibility that showed a caring and motivated to work. This resulted in a contagion effect among his friends. They also wanted to do something. They looked at Hauge, and they saw that it was possible. Author and journalist Dag Kullerud says the farmer's son from Tune that he was "an initiator, an entrepreneur, one Askeladd who saw how the most useless thing could come in handy.

The arrest of Hauge autumn 1804 put a brutal end to further expansion. The businesses were finding throughout eastern and far north to Bardu valley in Troms county. There he established including a facility for the production of potash to the leaching of fish. Following recommendations from Hauge moved several young families from southern Norway to Bardu Valley and Målselven Valley to build farms and farm the land. As trading citizen of Bergen, he was both respected and hated. He bought up the fishing village Gjæsling in Nord-Trøndelag and large goods Svanøy outside Bergen. He took the initiative to Eek brickworks at Kristiansand was purchased and that Fennefoss mill in Setesdal was built, to name a few of the businesses.

I'll bring some glimpse of how Hauge went forth to establish haugianske businesses.

Eek Teglverk

In Kristiansand was built around 1760 a brickworks on the farm EEG. There was never any lucrative business out of it, and the title to the EEG went from hand to hand among several who failed to achieve profitability in operations. Eventually it ended up with bypresident Johan Lausen Bull. Also Bull was brickworks financial burden. When he was magistrate president in Kristiania in 1804, he had to leave Kristiansand, but civil officials refused to release him for brickworks operation. Then Hans Nielsen Hauge passing through the city. He cast his eyes on EEG and thought it was absurd that the brickworks would be useless. Therefore he contacted Ole Eyelsen from Amli and urged him to buy it. Eyelsen father sold the farm, moved to its new use and called themselves Ole Eyelsen EEG. He had a strong determination based on religious beliefs and convictions and eagerly took up the work of brick burning. Despite the resistance, he managed to reverse the condition. Assertiveness and measures will, combined with favorable economic conditions gave results. At a tireless toil and intense diligence he managed to create the plant into a lucrative business. In addition to the brickworks ran Ole Eyelsen EEG also farmed the property in a superb manner. In 1810 he built a new road from the EEG into town which cost 6,000 thalers. In 1812, he filed a pottery on the rod, which additionally produced some Swedish tiled stoves. In 1814, employed brickworks at Eeg 17 men, and the annual production was at 340,000 brick and tile.

Spokes paper mill

Hauge's interest in the paper industry was wary in 1800 during a visit to Denmark. At a factory at Roskilde had been established a paper mill where they used rags as raw materials. Hauge said that it was important for Norway to become even helped with the paper. Personally he needed cheap and good paper for printing books. But what made Hauge especially excited, his experience of the paper mill in Roskilde also had a social function. The mill dedicated manpower that otherwise were left over in the community. He could recognize that children, young people and partly crippled people had their work there. Full of enthusiasm Hauge wrote home to drill Mikkel and his friend Torkel Gabestad to ask if they would go ahead with a paper mill construction "whereby Børn customer held to useful work and get more fancy Sædelighed and Arbeidsomhed". Both sat However, at that time in prison as a result of his preaching activities, such as Hauge came home from Denmark, he had to take up this matter with others of friends. It all ended with Nils Iversen Schans submitted an application to set up a mill use on their property. The application was the case of a request from Hauge with a justification for such a facility in Norway, where he writes:

"I was ærfaren about, that there is a shortage of paper and lots of money sent af land to other sites that opkiøbe same, especially prin Paper and thereof who are struggling and lidet the FAA. I was a mill at Kiøbenhavn and saa where available where customer FAA work - then IEG and more af same Sind, the vor Hensigt that cultivate the earth, and drive on the sand useful Giærninger whereby poor who will live Christa customer FAA sit fuldkomne ophold and uChristelige the railway station, that dragon for good. I haver the hens, spoken by many fortune, who ere willing to Giora Contributions hereto and we Agter that countervail rewritten mill as soon as the railway station, allowed us thereof. ".

The conditions were very favorable for mill use in Spokes. The application for permission to operate the paper mill was submitted to the authorities and a half years later, there were a royal privilege to construct and operate a paper mill on the farm Arneberg at Vestfossen.

The fishing village of South Gjeslingan

Just after New Year in 1803 adds Hauge from Bergen with three sloops and boats traveling to Nordland. The aim of the journey was the fishing village of South Gjeslingan. Sloop "Hope" was wrecked on this trip, but Hauge continued still further north. In Trondheim, he visited his friend trader Arnt Solem. He joined the Gjeslingene. They purchased Solem fishing village of William Schilliaas for 2664 rd. The privilege gave the owner the right to operate an inn and the right to trade in the fishing village.

Svanøy goods

In 1804, bought Hauge Svanøy estate sunnfjord for 12,000 thalers. This was a lot of money. Buy negotiations were conducted with the aim that a friend of Hauge from Numedalslågen, Simon Knudsen Storemoen should take it. Storemoen was however refused to leave Numedalslågen district because he was a soldier. Hauge approached as a young farmer from Hallingdal, Ole Torjussen Helling, and asked him to take over the goods. Ole had been converted to God after hearing Hauge preach, and even began to tour as a preacher in the upper Hallingdal. Ole came Hauge's advice and sold his farm in Eel brother, and moved to Sunnmøre. Where did the name Ole Torjussen Svanøe. He soon proved to be the right man at the right place, and the farm was soon a model farm with the mill, shipyard and saltkokeri. Svanøy became a gathering place and home for friends. Unemployed could travel to Svanøy to feed themselves. With great skill and courage won the Ole public respect and confidence. He participated as a representative at Eidsvoll in 1814, and sat as storingsrepresentant continuous until 1842.

The iron ore in Rana

When Hauge traveled through Mo i Rana in 1804, showed him friends around the area where, even in an ore mine. In this context it should Hauge have stated, according to local history book from Rana, that "It seems giørligt with time to build Ironworks". The great ironworks period came many decades later and gave this rural community an adventurous resurgence, which persisted for over 100 years. It is tempting to say that here we have an example of "Boots" which saw the possibilities.

Hans Nielsen Hauge ethics

Is it possible to find out more about the ethics of Hans Nielsen Hauge? A joint effort between the NHO and the Ministry of Education and Research resulted in a research scholarship. This gave me the opportunity to more systematically examine Hauge's writings. While working crystallized you the four ethical principles:

     service mission

     Brotherhood idea

     manages idea

     equality idea

  

I want to go any further into each of these and will use Hauge's own formulations for clearer to illustrate what he meant.

service mission

"Saa OUR Arbeyde and Tienestevillighed anything which might light"

                

In this statement, which is taken from one of Hauge's letters to his friends, he emphasizes the power of example, being a good role model. In the context Hauge uses the term to "bright", inspired by the words of Jesus from the Sermon on the Mount: "So shall your light shine before men. So they may see your good works, and glorify your Father in heaven "(Matt 5:16). It is, according to Hauge crucial for one's credibility as a Christian in the world that there is a correlation between the faith they espoused and the actions you do. It was his wish that people would see that there was consistency between spirit and hand. Therefore he exhorts his friends to "bright" in everything they do. There must be consistency between words and actions, Hauge said, referring to the Bible: "Charge us not love in word nor with the tongue, but in Gierning and Sandhed" Although he lived as he taught and learned as he lived. Industriousness and willingness service mark Hauge's life. He sees his work as a vocation, as a service mission given by God, which should light for people.

   

In his own book "Christen Judgment lessons Grunde" puts him in admonishing form the spotlight both on themselves and their employees (freely translated): I and everyone participating should oblige us to be faithful, work diligently, live spartan, nor give others than to be lazy and enjoy yourself. He fails not to mention themselves first. He was aware that his friends considered him both as their undisputed spiritual leader as well as the coordinating manager for the entire nationwide haugianske network. For Hauge was imperative to emphasize that the purpose of being diligent and do a good job, was to have something to give to others who needed support and assistance in one form or another. It pointed out their duties again.

Hauge as connection between laziness and musing. He believed that man could have avoided incurring psychological problems if they either had used the time to work. An example to illustrate this is the story of Hauge's meeting with farmer Jon Tengesdalsvatnet from Hjelmeland, retold in a local history. Now the story says nothing about that Jon suffered from laziness, but it was clear to everyone that melancholy marked him. History can therefore serve as an illustration that Hauge as the work that good therapy for gloom:

Jon Ormsund Tengesdalsvatnet was unmarried and lived in the most remote farm in Hjelmeland parish. Jon was afflicted with melancholy, largely because he rarely came in contact with people. As a 20 year old he met Haugeans from the district which advised him to go to Bredtvedt to talk to Hauge, he could have understood little of each. He put the road over the mountain from Årdal to Oslo, and got there after a strenuous journey rather unkempt with long hair and beard. It is said that Hauge did well against the youngster, and soon realized that his problem was loneliness and that work could have a positive effect on him. It said nothing about that Jon Hauge instructed about spiritual things, but he gave him the advice that he should return home to build a road to the farm. Jon took this advice as a sacred sign, went to work and came across melancholy. But the road project he was not finished because of the very very rough terrain and because he died only 26 years old. The road was not completed later, but solid stone walls and user of large and heavy stone testify that Jon put after much sweat in roadworks

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Oversetter

Service assignment at Hauge was motivated by the view of the whole person. The spiritual side can not be disconnected from the material, nor vice versa. The spiritual side is crucial, but man is also created to work, innovate, be creative in their practical work. This holistic approach characterized Hauge in his meeting with the everyday man, and this holistic approach was a fundamental principle of Hauge's involvement. He took the spiritual and the practical side of human reality seriously by always combining spirit and hand. Although he considered himself as a servant of the people he had to do and for the community he was a part.

Hauge says himself in the book "Description of Hans Nielsen Hauge Travel" that in the most hectic periods of his life he slept no more than three hours a day. After long and arduous journeys by foot, he participated frequently in farm work until he was building up in the evening. And before he went to rest for the night, he did time in the gloom to write letters or books. Such was his literary production to, in haste, with all the shortcomings and weaknesses that characterize much of his literary writings. The fact that Hauge took part in the practical work which he came, gave him the confidence of most people. Especially when Hauge came to new places and met strangers, it was noticed that he looked quickly and actively took part in the everyday pursuits. Rumors about Hauge active participation in farm work soon spread throughout the village. In his church history tells Heggtveit a typical story about how the committed lay ministers took part in the practical work when he visited a farm on their travels:

"Each tells that Hauge fighting in the national Korntræskingen with relish; one Mand, there came that Sogestien his Raad in its Saligheds Saw, was clean tremendously over the finde the acquaintances of God's Word feed customers in the barn and stood a moment at the door and teænkte over what he might sag. Finally came slowly CAUTION: "It is the year! I see that you again have begyndelse that drive the World "-" Yes, "replies Hauge quickly," I have to drive world, that world is not going to drive me! "Thus continued he sit Working the evening, when he had built up for a large assembly. The stranger distress as well af GRIB his testimony and fik bagefter al the spiritual guidance he needed. The Man realized now, that it was the will of God, that operate with Troskab the temporal Deed, Aagre with the precious time and be diligent in the work of God Riges promote.

How Hauge earned the respect and enjoyed the full confidence of the general public. When he was invited to the edification of the evening, often on large farms in the village, many people came to hear this particular preacher with power could proclaim to the attentive audience: "Charger us not love in word nor with the tongue, but in Gierning and Sandhed

Brotherhood idea

"Do not require too much or add more burdens, end one's

  Medbroder persuaded that carry "

The statement that we should pay attention to our "Medbroder" is taken from the book "Grund-Policy" which Hauge wrote in prison. The quote is found in a section where Hauge also points out that "we should diligently accomplished all it been companions embark honor for us, lifted opfyldes". It presents Hauge anything he puts in fraternity ethics ..

Hauge places great emphasis on caring aspect in his letters to friends. It is shown that care, in many cases essential for individual effort, well-being and development. People are differently endowed. For this reason, not all treated equally, and therefore can not be assigned the same responsibility. Burdens or tasks must be tailored to individual circumstances. Imposed for large and burdensome tasks of the individual, the experience of failure being intrusive. This was Hauge aware of, and in speech and writing, he called his friends why to care, serve others with good deeds, bear one another's burdens, show respect for each other and to prosper in his way.

Hauge said that charity, fraternity and helpfulness were essential preconditions for a community should work well. He himself was greatly inspired by what he read about the community the early Christians practiced, a spiritual and practical community where they shared everything. He warns his friends against selfishness and individualistic attitude. When he uses the term "Skiins of Ærgjerrighed", it is to emphasize that human selfishness is impossible to hide from the outside world. Egocentricity and "Egennyttighed" are traits that are published notice of a person and gives the bad reputation. Such properties frames always one's fellow human being and is therefore also a loss to the community. Hauge inspired his friends to the community. He knew that a strong sense of community would make it easier for his friends to gain acceptance in society both in a spiritual context and with the more practical tasks which they committed themselves to. Yet it was not the motivation for community and friend community that would win public favor and acceptance . It was simple human life and action that primarily would be noticed. Therefore, it was critical for Hauge to urge frugality and hard work, and look what was good for their fellow human beings. By adopting such an attitude would take focus away from oneself, and be directed to our medmennekser.

egoism snares

"The more they get, the more they desire" is a statement contained in a supplement to the book "Grund-Rules" and that illustrate this. This small publication is particularly interesting because Hauge uses a portion of coverage to address the various problems associated with owning. He's not blaming those who "gathered together to Wealth bodies Ophold" but the dilemma arises when the human passion and greed is rampant in the effort to secure a living, and more than that. Often this will happen at the expense of others. This egocentric tendency in some of the herds friend gave Hauge any given expressed in a letter to friends in Oslo in 1816, he saw that the cohesion within society friend was about to crack. In the letter he writes:

"One would saa, saa another, and rarely anyone makes it whole in eet with us, that deliver benefits and work, that give others, do not see to himself, carefully that fit and save all Things, which is fair."

Hauge sees the danger of stagnation friend community, both spiritually and materially, is close if the collective unity and vision for the community is lost in favor of more individualistic attitudes. This could cause the movement that no longer would have the same opportunity to influence society.

They practiced haugianske friend communities Hauge fraternity thought, or they were also caught by the snares of egoism? One of Hauge authors who lived closest Hauge time, Bishop A. Chr. Bang. Part of Bangs interviewees in the book about Hans Nielsen Hauge 1874 had even met Hauge and his friends. On the basis of these sources, it is possible to form a picture of the haugianske friend society and how they worked with each other. Bangs records with notes that various officials have recorded gives a good picture of what characterized the haugianske friend communities. It can be briefly summarized as follows:

- Hauge characterized by love and unity spirit

- They showed generosity and willingness to sacrifice

- They lived as they taught, their journey was quiet, their conduct carefully, and their gaze inward

- They were conscientious and hardworking

- They showed signs of being a sibling camaraderie and were each other using temporal and spiritual

The sources suggest that Hauge's thoughts on community and servanthood had really taken root in flocks friend, and that these attitudes influenced them decades after his death.

Economic community

In Hauges dissemination of fraternity thought there was also a strong call to friends that they should support each other financially difficult times and lend to each other when another needed it and help each other in all contexts. That way built Haugeans each other so that they eventually evolved to become an economic force in the community. Haugeans thus had an economic community on a voluntary basis with a network that evolved crisscrossing in Norway. Several people in these societies friend began to engage in trade, and industrial development, encouraged by the attitude that implied that others should provide support when someone needed a loan or other friend services. Because the sense of community made ​​its entry to various support measures when the need arose, they had a competitive advantage over other market players, who had such a network. There was also a force that had spread investments across the country and in many businesses. That way, they came to stand stronger in adversity times. This came other than themselves to good friends by established businesses that provided jobs to people who were not involved in the friendship societies, but needed help to improve their living conditions. Fellowship of Ethics was both spiritual and practical character, and Hauge believed that this fraternity tank should involve all people. It should not just limit themselves to Friend societies. All is my neighbor, said Hauge, and he went a step further and claimed that it was a Christian duty to help all people who are suffering to a better life. We meet thus a charitable fraternity ethics hauge movement. To obtain idle hands work was Hauge is a natural consequence of the fraternity tank. In a letter in 1804 puts him to his friends in a call to "Giora Sammenskud or loans and hielpe to A and Andet, fabrick amends with useful Brug, then the poor can have at their Sved that Aedeas Bread af".

manages idea

"We will devote and can have world Gods, as good stewards of the Regiert"

What does it mean to be a good steward of natural resources, capital resources and human resources? The idea of ​​an individual's stewardship has Hauge from the Bible. God has given man a responsibility to care for all creation and all the benefits individuals receive. Man is the steward of the earth. Hauge often use the term steward when he takes up the issues surrounding human stewardship. He says that a good steward should "Aagre to sit Pound". What he wants to say with this phrase is that it will manage its capabilities, its property and its assets in a way that yields a return and that leads to a positive development both for the individual and for the community. Hauge's manager thought provides the basis both for the protection of natural resources and a positive attitude to work. It manages the creation, but do not own it. Resources should not be wasted and the resource base is not destroyed. Resources, capabilities and facilities to be used for the benefit of oneself, for our fellow human beings and for future generations. This long-term approach to managing the service was Hauge committed 200 years ago!

God has given man a responsibility to care for all creation and all the benefits each has received. The right steward manages natural riches with discernment and wisdom. Therefore a wise steward also enter long-term planning and financial transactions. Hauge touches the temptation to increased consumption as opposed to long-term planning in a letter which he styles the "Confidential Christen Judgment Lovers":

"Thi Nature Change and Skaberens Board therefore, that the donor Abundance and still trying deficiency, we will save and accumulate in the good time that have both self and hielpe others in the precious time".

Man has accompanied Hauge responsibility to manage the creation from a long term perspective. To manage the creation imposes certain limitations. Hauge is partly aware that unbridled exploitation of natural resources can cause environmental imbalance in nature. He clarifies his views when he blames people with properties

"Have not seet paa andet, one, how the customer opsvinget himself in Pragt and lavish life, udhuget Skaavene and udamtet Earth paa Nogle Aar, or thought, it's probably in his Time, agtet not paa Efterkomere".

Hauge is here ahead of its time in terms of ecological thinking and the management of natural resources with a view to future generations.

equality idea

"God is not considered persons"

In the 1800s there existed in Norway clearly defined gender roles, and in addition there were great social inequalities. The principle of human equality was for Hauge an important starting point for how to treat the individual. This view he has from the Bible. It's in the book The Eenfoldiges Doctrine and Afmægtiges strength he writes that "God is not considered persons, but, as Giora Ret and Retfærdighed". It says Hauge something crucially important about the equality of the people. This implies that man has the same value before God regardless of class and position, age or gender. The traditional gender roles in the 1800s were in stark contrast to Hauge's understanding of equality between the sexes. Therefore, he met much opposition in his own time, especially when it came to using women as preachers in the haugianske friend communities. As a farmer on the farm Bredtvedt outside Oslo, married Hauge with a farm girl. This was also noticed, for marrying below her at the time, was unusual and inappropriate.

One example of how Hauge used women preachers Sara Oust from the mountain village Vingelen in North Eastern Valleys. Sara had heard Hauge preach, and had been motivated to even begin to preach, first in his native village and then in the surrounding settlements. This young woman of 20 years proved to be both brave and sensible. Once she visited Kathy and Bersvend Holen at Tynset. The visit illustrates the problematic situations Sara could come up in, and how she dealt with them.

  Sara sat and sang a hymn from Hauge "They sande Christians selected Hymn Book" as dean, Andrew Bird Song Dirck, came rushing into the room. He had heard that Sara was visiting. In a rage he tore the book from her and threw it into the fire, while he gave her a slap. Guri was using a cane piled book out of the flames, and to their astonishment was the unharmed. The priest scolded them for the business they ran. Suddenly he stopped in front of Sara and said, "You probably think I have wronged you and iniquity unto you"? "Oh, no," she replied, "It can not hurt me because I believe that everything that happens to me will make me good. But it strikes me that the priest has acted most evil to themselves. "When the priest burst into tears and walked out

Still spoken in North Eastern Valleys of this peculiar haugianerkvinna as fearless on the sheriff and priest in place.

In the so-called Hitra letter, Hauge wrote in 1802, he gives local spiritual leadership responsibilities to named individuals, both men and women. The fact that Hauge also appoint women spiritual leaders or "opsynsmænd", was sensational at the time, although some argue that in his later went back on his views about women preachers.

The timeliness

A natural question arises. Hans Nielsen Hauge ethics relevance today?

In 1996, the 200th anniversary of Hans Nielsen Hauge had a special spiritual experience that was to be the start of an almost supernatural life. As a member of Hauge Committee in Telemark, I took on my challenge in this jubilee year marking Hauge social significance for Norway.

In this context, there developed a close and constructive cooperation with the Confederation of Norwegian Enterprise (NHO) in Telemark Telemark Farmers Union.

Hauge ethics created interest and involvement in agricultural work and in business. The seminars are held, showed that it was right time to put ethics on the agenda, and curiosity grew with many having met Hauge ethical thinking in seminars. They saw that his thinking was universal and timeless. Signals I received from several people, suggesting that this Spirit inspired and visionary leader figure from our own cultural context had much to bring to our time. Also, students who attended the seminars Hauge stated that they missed the ethical dimension in the curriculum. Many curricula have guidelines where it is emphasized that the ethical dimension must be taken, however, when curricula are developed, often this dimension omitted because of other resources that need space and time. Here lies a major challenge for the education sector in the future. "Ethics should not only be the private sector's task to undertake., We can not alone cope with this challenge, if not a foundation has been in the forefront," stated a representative from industry. A social effort must be inserted for greater ethical awareness in education and employment. It will be a good social investment!

The West African country of Benin has gone from being a dictatorship to now build up a democratic government. Poverty alleviation, education, rural development and anti-corruption measures are key political priorities. In 2001 I had the opportunity to present the farmer's son, lay preachers and wonderful leader Hans Nielsen Hauge for the political leadership of the country. Hauge fit well in the African cultural context. His ethics proved to be groundbreaking, humanistic, and farmer's son from Norway many could easily identify with.

In the business world there is a growing interest in ethical competence development. The fact that the individual functions well at work in the community and collaboration by many firms as an important foundation for the company's ability to tackle major challenges in a hard pressed market. Based on my research work over the last three years about Hauge ethical thinking, I have developed a methodological tool for ethical awareness. This was completed in the bus company TIMEkspressen Notodden in 2003 by innovative project is to adapt not international tools for problem solutions in the field, but is based on a historical person and Norwegian business leader's ethical thinking about employment, work, community and interaction. Interestingly enough also has other businesses, which are tough restructuring processes, come by and would like involvement initiatives. The fact that highlights the thoughts and attitudes from their own country's cultural standpoint and traditions into current business thinking, win ear.

Hans Nielsen Hauge was important for its time, but today it seems that his thoughts about work and leadership, fellowship and interaction have interest in different contexts.

The farmer's son from Tune in Østfold set again its mark in the Norwegian society.

Final Comment:

Jan Åge Torp and all who rise up against me also their "promises".

See here: Isaiah 54 17 No weapon that is formed against thee shall prosper, and every tongue that strive with thee shall get convicted; this is the Lord's servants heritage and their righteousness is of me, saith the Lord.

Everything Torp and others come with, I'll get convicted. Do we know today who stood up against Hans Nielsen Hauge? All is forgotten, but it is not Hauge. It bodes well for the future!

 Related Links: http://the-heavenly-blog.janchristensen.net/2014/08/no-738-brre-knudsens-death-but-he-was.html
http://the-heavenly-blog.janchristensen.net/2014/09/no-763-for-early-christians-it-was.html

http://the-heavenly-blog.janchristensen.net/2014/09/no-763-pastor-torp-will-report-me.html

http://the-heavenly-blog.janchristensen.net/2014/09/no-762-pastor-jan-aage-torp-provided-me.html
http://www.verdidebatt.no/debatt/cat12/subcat13/thread140943/?next=0

 http://the-heavenly-blog.janchristensen.net/2014/09/no-764-pastor-torp-want-me-to.html