Avainsana-arkisto: The Laestadian Lutheran Church (LLC )

Lestadiolaiset vievät ehkäisykielto-oppia Länsi-Afrikan naisille

Vanhoillislestadiolaiset ovat päättäneet vahvistaa lähetystyötään Länsi-Afrikan maissa,  erityisesti Togossa, Kongossa, Senegalissa, Gambiassa ja Ghanassa. Lestadiolaisten lähetystyön tavoitteena  on saada paikalliset ihmiset kääntymään vanhoillislestadiolaisiksi sekä sitoutumaan olemaan käyttämättä raskauden ehkäisyä. Ehkäisykielto on yksi olennaisimmista vanhoillislestadiolaisuuden opinkappaleista.

Vasemmalla: Lapsia kotipiahlla, Togossa. Oikealla: SRK:n puheenjohtaja Viljo Juntunen haastattelussa Helsingin Sanomissa 7.9.2014.

Vasemmalla: Lapsia kotipihallaan Togossa. Oikealla: SRK:n puheenjohtaja Viljo Juntunen haastattelussa Helsingin Sanomissa 7.9.2014.

Lestadiolaisuuden leviäminen  tulee Länsi-Afrikan oloissa johtamaan naisten ja myös pikkulasten kuolleisuuden … Lue koko artikkeli…


52 kommenttia

Kategoria(t): alueelliset erot, avioliitto, äitiys, ban of birth control, eettisyys, ehkäisykielto, ennuste, evankelis-luterilainen kirkko, ihmisoikeudet, isyys, kannanotot, laestadianism, lapset, lisääntyminen, luterilaisuus, miehen asema, naisen asema, opilliset kysymykset, painostaminen, perhe, Raamatun tulkinta, SRK ry., sukupuolijärjestelmä, suurperhe, vallankäyttö, väestönkasvu

Mistäkö sen tietää, onko äiti väsynyt?

Keskustelu suhtautumisesta meihin äiti-ihmisiin on käynyt aika mielenkiintoiseksi.


Monenlaista on mieleen tullut! Ajattelin työssäkäyvänä monehkon äitinä (nimi muutettu) tuoda jotain vaihetuspöydälle. Piti ensin toipua järkytyksestä.

Tuossa kommentissaan täällä nimimerkki Nimetön 220 kyseli:

”Mistä sen tietää, onko äiti väsynyt, ahdistunut, masentunut, ennen raskautta? Onkohan tässä mitään muuta vaihtoehtoa, kuin synnyttää ja katsoa mitä tuleman pitää?”

Että ehdotat siis, Lue koko artikkeli…

15 kommenttia

Kategoria(t): äitiys, ban of birth control, bans, concept of sin, eettisyys, ehkäisykielto, hengellinen väkivalta, ihmisoikeudet, kannanotot, kiellot, lapset, leimaaminen, lisääntyminen, mielenterveys, naisen asema, normit, norms, opilliset kysymykset, painostaminen, perhe, puhujat, Raamatun tulkinta, rauhanyhdistys, retoriikka, sananjulistajat, sukupuolijärjestelmä, suurperhe, synnit, syyllistäminen, vallankäyttö, vastuullisuus

Ray Waaraniemi suviseuroissa: Ehkäisy on synti

Suviseuroissa, lauantaina 29.6.2013 Pudasjärvellä. Puhuja Ray Waaraniemi, tilintarkastaja, LCC:n johtokunnan jäsen, Minnesota, USA.


Waaraniemi puheen ydinviesti on, että ehkäisy on synti. Lue koko artikkeli…

18 kommenttia

Kategoria(t): äitiys, ban of birth control, Conservative Laestadianism, ehkäisykielto, ihmisoikeudet, isyys, kannanotot, kiellot, kontrollointi, lapset, lisääntyminen, miehen asema, naisen asema, normit, norms, nuoret, opilliset kysymykset, painostaminen, perhe, sananjulistajat, seurakuntaoppi, sukupuolijärjestelmä, suurperhe, synnit, syyllistäminen, totteleminen, uskon perusteet, vallankäyttö

Stop the Victims of Laestadian Ban of Birth Control – NOW

There have been these kinds of occasions were the enemy has tempted some with practicing birth control.  It’s not according to God’s word – it’s not according to the teachings of God’s kingdom. – Pastor Eric Jurmu, a Mother’s Day sermon 2012, Phoenix Laestadian Lutheran Church.



Laestadianism’s rejection of contraception is an important topic, literally a matter of life and death for some women. There is no excuse for an institution to discourage its members from considering all viewpoints on such a grave matter, especially when it claims that those members are accepting life-threatening pregnancies in accordance with their individual consciences.

Laestadian people need to open their eyes and hearts, before any more of women and babies bleed to death on the sacrificial altar of a faith that requires their fertility for its survival. It’s about time.

Speak Up for the Children

A Laestadian woman in Phoenix was arrested Thursday for the suffocation death of her ninth child, a six-day old baby. Let your heart break for all the victims in this tragedy. Let yourself feel righteous anger at the authorities in her life that allowed this to happen, despite all the warning signs. [Tapauksesta uutinen suomeksi tässä.- Toim.huom.]
But please, stay angry. Let your anger motivate action. Talk to your relatives. Write to the preachers. Leave a comment on the news article. Write to the court. Do something. 

…Read more – Lue koko artikkeli…

5 kommenttia

Kategoria(t): äitiys, ban of birth control, concept of sin, Conservative Laestadianism, eettisyys, fundamentalismi, identity, ihmisoikeudet, in English, kaksinaismoralismi, kuolema, laestadian, laestadianism, manipulointi, mielenterveys, naisen asema, normit, norms, painostaminen, perhe, puhujat, raskaudenpelko, sananjulistajat, sensuuri, sukupuolijärjestelmä, suru, suurperhe, syyllistäminen, vallankäyttö, vastuullisuus, väkivalta, yhteisö, yhteisöllisyys

A Stranger Among Them

Hanna Pylväinen is an author of a new debyte novel We sinners, a book that will be published in August 2012. The family portrait drawn from the author’s own life experience tells the story of a family of eleven in the American Midwest, bound together and torn apart by their Laestadian faith and its doctrines.


Pylväinen published in April an extract of the novel in The New York Times  where she writes about an eye-opening experience at her family’s church. Hanna Pylväinen is  a former Laestadian, obviously member of LCC. She doesn’t decribe herself by that word, it’s clear from the details within the text.

She made a deal with her parents when she left  the Laestadian congregation that she will return at Christmas and Easter to spend a time in the sermon. One Sunday she encounters a stranger, a black man, who makes her question her outsider status. …Read more…

2 kommenttia

Kategoria(t): bans, eroaminen uskosta, forbidden things, häpeä, identiteetti, identity, in English, irrottautuminen yhteisöstä, normit, norms, nuoret, perhe, secession, seurakuntaoppi, suurperhe, vallankäyttö

Leaving LLC made me who I am

After I left the Laestadian Lutheran Church (LLC), I came into feel and know that there was such a thing as a personal relationship with God, writes ”Finally Free” in her story at the former Laestadians’ forum Postlaestadianrevival. She describes her personal emotions and experiences which she had to met after leaving the church where she had been a member ever since her childhood and where her parents, family and friends still continues to stay.

It is interesting to notice how alike experiences people seem to meet in their leaving processes related to any branch of Laestadian revival movement, or any other fundamentalist and strict group. It is nearly unbelievable that even the details e.g. the inequality of social interplay and structures in the local congre-gation, experiences of shunning and being intimidated are precisely similar in Finland and in the US. Also aloof parent-child relationships and tendency to leave home very young in early adulthood in the Laestadian families are identified on both sides of the Atlantic.

Countless stories have demonstrated that leaving the Laestadian faith and congregation is a difficult and traumatic experience. It means often  that you have to rebuild yourself  and to recognise your inner self and identity totally again. Unfortunately, you will often get disowned from the family. In addition to the spiritual and mental difficulties some people have even lost also their job in case they worked for a company owned by Laestadians.

The exit is best done if you are well prepared (N.B. look at the steps!) and with a support system outside of the church, as here ”Finally Free” has told on her survival.  There have been many such exits where e.g. a young family or a single person has left the church, found connection with other ex-laestadians and got new and  safe direction with peer support in the life.

The LLC is one of the eight branches of Laestadian revival movement in America. It is a sister organisation of SRK (Suomen rauhanyhdistysten keskusyhdistys ry.) in Finland. They are, as in Finland called, Conservative Laestadian organisations with many dozens of  local congregations.

*    *    *

I never fit in with the ”cool” kids… I tried very hard to fit in from about ages 12-15, but realized that I’d never fit in. I found a few friends that also didn’t fit in, and found friends from school that were not in the LLC. The first time I ”dropped out” was at age 16. My parents caught me sneaking out to a party, and I told them that I didn’t believe. Oh, and they also found my stash of ”bad” cd’s..but I managed to get them back .

A few months after that, I ”repented”, but only because it was too hard to live at home with my family as an ”unbeliever”. My parents didn’t trust me because of it, so I just faked it.

I knew that once I graduated high school and could move out, that I would leave the LLC behind for good.

It was the rules that got me. I didn’t understand why it was wrong to watch TV/movies, wear make up, listen to ”wordly” music..etc. I didn’t think about what they believed, but didn’t know any other way since that was all I’d ever been taught.

When I turned 18, I moved out from my parents, and in with a friend. It was hard. I didn’t have a very good relationship with my family, and even though I didn’t move far, we barely saw eachother, and didn’t talk much. It was so awkward whenever I was visiting my family. I partied alot, and tried not to think about anything to do with religion.

I met a wonderful man a few months after I moved out. About a year later, when we were planning our wedding, we started the marriage prep. course that was required by the minister marrying us. He was so kind, and accepting! Of course he didn’t like that we were living together, but he didn’t judge us for it. He treated us the same as he would treat anyone else.

It was very eye opening to hear him explain the different parts of the Bible we were studying. I had never heard it explained like that! That was when I realized that there is so much more out here than what the LLC teaches.

I didn’t know that there was such a thing as a personal relationship with God. When the minister talked about our personal walks with God, he was probably surprised when I said I had no idea what he was talking about!

Since then I have learned alot from reading posts on this site , and the extoots site , and also of reading the Bible. My husband and I have not found a church that we attend regularly, but I know that God has not forgotten about me just because I am not a Laestadian.

I used to wish that I would’ve been raised in a non-Laestadian family. I thought that it would have been so much easier. Now, I am happy for what I have been through. It made me who I am today, and leaving has made me a stronger person.

Now, my relationship with my parents and siblings is pretty good. (Having a child helped!) We visit there, and they even come to our house, and its not awkward anymore.

Author: ”Finally Free” (at the forum Postlaestadianrevival).

*    *    *

Laestadian Lutheran Church, one of the 19 branches in the Laestadian revival movement

The Laestadian Lutheran Church is a Christian revival movement, one of the 19 Laestadian groups. There exist eight Laestadian branches nowadays in North America where this in Swedish Lapland born revival movement arrived with Finnish immigrants.  The total amount of all Laestadians  in North America is  approximately 29 000–32 000. The number of Laestadians worldwide is estimated to be between 144,000 and 219,000, most of them in Finland (80,000 – 110,000).

LLC is working in the US and Canada.  From 1973, after one of the many disagreements and conflicts among the Laestadians,  the organisation was name the Association of American Laestadian Congregations (AALC), before the association changed its name in 1994 to Laestadian Lutheran Church. As of 2009, the church has 29 member congregations in the United States and Canada, with highest concentrations of members in Minnesota, Washington, Arizona, Michigan in the United States and in Saskatchewan, Canada. LCC has 68 preachers, nearly all of them lay preachers.

The Church teaches that it is a sin to watch movies, listen to rhythmic music, dance, wear makeup, and partake in other activities that are considered worldly. Very crucial elements in the Laestadian dogmatics are norms regarding sexuality. The birth control, pre-marital sex and same-sex relationships are forbidden. The Laestadian revival movement is split between several different branches whose attitudes towards birth control, television, music, and other “worldly” issues vary to some extent.

In general, Laestadians attach a high value to family life and work, but are often less concerned about education. The movement is strongly dominated by men, and women are not allowed to preach nor having equal opportunities to become a supervisor in the congregation.  There are many bans or “sins” which are controlling especially the behavior and life of women. Women are idolised only as mothers. The argument to the ban of birth control is that children are regarded as a gift from God.

In the past time the Laestadian women married as very young, and some do still today. However, this is going to change because of the higher education of women (at least in Finland). Many laestadian women do not get married even after they turn 30 because they realise that they would have to get into the role of motherhood immediately. They don’t want to abandon their careers and yet, they don’t wish to leave the Church either, because their friends and family belong to it.

However, their chances to find a partner are usually gone because there in the congregation are not anymore left suitable men left. It is not allowed marrying outside of the Laestadian community (endogamy). As a result of this exclusive norm there are unusual big amount of women living as involuntary singles.

The important aspect about the community and beliefs that binds them together is that the Laestadian believer needs some other Laestadian one to forgive the sins. Based on their ”Doctrine of the Keys,” they believe that  (LLC-)Laestadians only  have the power to forgive sins and that without hearing the ”word of reconciliation” in the preaching of the LLC church or by way of personal absolution by some Laestadian person a sinner cannot be forgiven and saved. Most of the other Laestadian branches teach the exactly same belief.

In Northern Europe, the association’s sister organizations of LLC are the Conservative LaestadiansCentral Association of the Finnish Associations of Peace (Suomen rauhanyhdistysten keskusyhdistys) in Finland, the Sveriges fridsföreningarnas centralorganisation in Sweden, and the Estonian Lutheran Association of Peace (Eesti Luterlik Rahuühendus).

*    *     *

Please be free to give your comments here or by e-mail: verkosto@luukku.com.

Read more:

I left the Conservative Laestadian movement (in ten years)

Laestadianism in America

Living as my true self – leaving the Conservative Laestadian one true faith’s community

Conservative Laestadians in Oulu

Laestadian-ism – political theology and civil religion: a blog of researchers focusing on Laestadianism, politics and society.

How to Leave the Old Apostolic Lutheran Church (Useful guidelines for everyone who consider to leave Conservative Laestadian community, too. The model has been a starting point in planning  those steps in Finnish.)

Comparing the One True Churches

Kuka ja mikä minä oikeasti olen? (Dr. Saara Tuomaala on identity etc., in Finnish)

Etniset vanhoillislestadiolaiset (The Ethnic Laestadians: a concept and definitions, in Finnish)

Sami Ojala:  Uuras Saarnivaara Pohjois-Amerikan lestadiolaisuuden historiankirjoittajana. Pro gradu -tutkielman esittely.

Valmisteilla väitöstutkimus Pohjois-Amerikan lestadiolaisuudesta 1880–1920-luvuilla. Päivämies 13.9.2014.

6 kommenttia

Kategoria(t): ahdistus, avainten valta, avioliitto, ban of television, bans, concept of sin, Conservative Laestadianism, forbidden things, get rid of, identity, in English, secession, seurakuntaoppi, SRK ry., sukupuolijärjestelmä, syntien anteeksiantamus, syrjintä, syyllistäminen, tuomitseminen, uskon jättäminen, vallankäyttö

Vanhoillislestadiolaisuutta Togoon, mutta miksi?

Miten perustellaan aidsilta suojaavan kondomin ja kaikki muutkin ehkäisymenetelmät kieltävän vanhoillislestadiolaisuuden levittäminen Togossa, Länsi-Afrikassa? 

Terveyden menetykseen ja tragedioihin johtavan  ideologian vienti köyhille lähenee ihmisoikeusrikosta. Togo on yksi maailman köyhimpiä maita. Suuri osa väestöstä kärsii aidsista, ja monet varsinkin naisista ovat lukutaidottomia. Togolaislapsia uhkaavat aidsin rinnalla lapsikauppa ja orjuus.Vanhoillislestadiolaiset yrittävät juurruttaa lestadiolaisuutta erityisesti maan lapsiin ja nuoriin. Vanhoillislestadiolaisten sananjulistus murentaa terveysvalitusta Länsi-Afrikassa ja johtaa naisten ja lasten entistä suurempiin kärsimyksiin.

Mihin Togon asukkaat tarvitsevat vanhoillislestadiolaisuutta – vai tarvitseeko vanhoillislestadiolaisuus Togoa?

SRK:n puheenjohtaja Olavi Voittonen kertoi medialle Liperin suviseurojen yhteydessä heinäkuussa 2010 ulkomaille suunnatusta lähetystyöstä. SRK tekee omaa lähetystyötään Länsi-Afrikassa: Togossa, Ghanassa ja Gambiassa. Sitä tehdään tarkasti erillään ev.-lut. kirkon lähetystyöstä, mutta yhteistyössä Yhdysvalloissa toimivan SRK:n sisarjärjestön  The Laestadian Lutheran Church (LLC ) –kirkon kanssa.

Jos vanhoillislestadiolaiset tekisivät lähetystyötään ev.-lut. kirkkomme yhteydessä, kuten muut suomalaiset luterilaiset yhteisöt, heidän tulisi sopeuttaa toimintansa krikon eettisiin ja ihmisoiekuuksia kunnioittaviin periaatetisiin. Itsenäisenä SRK voi tehdä työtä Afrikassa ilman että mikään taho valvoo heidän menettelytapojaan ja käytäntöjään.

Voittosen mukaan lähetystyö Länsi-Afrikassa on menestynyt hyvin ”sekä toiminnallisesti että taloudellisesti”.  Tarkempaa tietoa vanhoillislestadiolaisuuden lähetystyön periaatteista, lähetystyöntekijöiden määrästä  enempää kuin tuloksistakaan ei annettu julkisuuteen.

Köyhissä Afrikan maissa ovat monet vaurastuneet perustamalla uusia hengellisiä yhteisöjä.

The Laestadian Lutheran Church toteaa nettisivullaan, että Togoon ja Ecuadoriin tehdään lähetysmatkoja yhdessä SRK:n kanssa. Käytännön työmuotoina ovat seurat, pyhäkoulut ja rippikoululeirit.  Kohteena ovat siis ennen kaikkea näiden köyhien maiden lapset ja nuoret.

On outoa, että vanhoillislestadiolaiset ovat lähteneet merten taakse Afrikkaan opettamaan Ruotsin lapissa syntynyttä lestadiolaista uskoa.

Mikä intressi vanhoillislestadiolaisilla on käännyttää maailman köyhimpien maiden asukkaita vanhoillislestadiolaisiksi? Joku vanhoillislestadiolainen pystynee vastaamaan otsikon kysymykseen, millä perusteella SRK:n lähetystön kohdemaat valitaan.


Afrikassa on uskonnoilla vielä kysyntää

SRK:n Afrikka-kiinnostuksen yksi syy on todennäköisesti  se, että vanhoillislestadiolaisuus ei enää Suomessa kasva  eikä se ole vetovoimainen muuallakaan Euroopassa. Liikkeeseen liitytään aikuisena vain hyvin harvoin.

Vanhoillislestadiolaisuus on kasvanut nykyiseen kokoonsa, 89 000 – 100 000 jäsentä, ehkäisykiellon ansiosta. SRK:n  johto luottaa siihen kasvutekijänä jatkossakin, kuten todettiin suviseurojen tiedotustilaisuudessa 2010.

Mutta tosiasia on, että nykyisin monet nuoret jättävät lestadiolaisyhteisön aikuistuessaan. On todennäköistä, että liike ei enää Suomessa kasva.

Tutkimusten mukaan Afrikassa on uskonnoilla suuri kysyntä. Hengellisen sanoman levittäjillä on otolliset markkinat, varsinkin köyhimmän väestön keskuudessa. Samaan aikaan perinteiset kristilliset kirkot Euroopassa  ovat menettämässä jäseniään ja yhteiskunnat ovat pitkälle maallistuneet.

Korkea syntyvyys ja väestönkasvu Togon köyhyyden taustalla

Togolaiset ovat hyvin köyhiä millä hyvän-sä mittarilla mitaten. Kolmasosa 6,1 mil-joonan väestöstä, kaksi miljoonaa, elää köyhyysrajan alapuo-lella. Alle puolella väestöstä on käytös-sään puhdasta vettä. Lapsikuolleisuus on erittäin korkea.

Elinajanodote on miehillä 57 vuotta, maisilla 62 vuotta. Vertaa: suomalainen nainen voi odottaa elävänsä 82-vuotiaaksi, ja mies 75-vuotiaaksi.

Ravinto- ja terveydenhoito-olot ovat surkeat. Maassa on yli 130 000 aidsia sairastavaa ja vuosittain aidsiin kuolee yli kymmenentuhatta ihmistä.

Togossa on 88 asukasta neliökilometriä kohden (Suomessa 15 as. neliökilometrillä) ja väestönkasvu on erittäin korkea. Lasten määrä naista kohden on maailman korkeimpia, keskimäärin 7 lasta/nainen.  Väestönkasvua pidetäänkin Togon monien muiden ongelmien perussyynä. Kehitysyhteistyöjärjestö Planin For the price of a bike -raportin mukaan arviolta 12 prosenttia togolaisista lapsista on joutunut lapsikaupan uhriksi.

Aikuisväestöstä huomattava osa on lukutaidottomia. Naisista 43 % ja miehistä 25% ei osaa lukea.

Togon väestö koostuu 37-40 erilaisesta etnisestä ryhmästä. Suurimmat väestöryhmät ovat ewe-adjat 43,1%; tem-kabret 26,7%; gurmat 16,1%; kebu-akposot 3,8%; ana-ifet 3,2%. Lisäksi on 36 muuta, pienempää väestöryhmää.

Noin 50%  togolaisista harjoittaa omia alkuperäisiä uskontojaan. Lisäksi on katolisia on 23 %, muslimeja 15%, ja prostestantteja (joita esim. lestadiolaiset ovat) on 12 %.

SRK:n lähetystyö on ihmisoikeusrikos

Kuinka mielekäs on aidsilta suojaavan kondomin ja kaikki muutkin ehkäisymenetelmät kieltävä vanhoillislestadiolaisuus Togossa? Terveyden menetykseen ja tragedioihin johtavan  ideologian vienti köyhille lähenee ihmisoikeusrikosta.

Herää kysymys miksi vanhoillislestadiolaiset ovat kohdistaneet käännytystyönsä juuri yhteen maailman heikoimmassa asemassa olevista maista? Miksi juuri togolaisiin ihmisiin?

Siksikö, kun tietämättömyys ja köyhyys on siellä niin syvää?

Ehkäisykielto loukkaa ihmisoikeuksia – naiset ja lapset kärsivät eniten

Suomen Rauhanyhdistysten keskusyhdistys ry:n johtokunta julkisti 2009 uusimman lausuntonsa, jossa todetaan:
”Lapsirajoitus on Jumalan sanaa ja hyvää omaatuntoa vastaan, ja lapsen syntymän ehkäiseminen on kaikissa tilanteissa syntiä.”

Ihmisoikeusliitto ryhtyi tutkimaan vanhoillislestadiolaisten ehkäisykieltoa viime vuonna. Ihmisoikeuskysymyksiin erikoistuneet juristit totesivat lausunnossaan, että ehkäisykielto loukkaa kansainvälistä ihmisoikeuslainsäädäntöä, joka sisältyy Suomen perustuslakiin.

SRK:n lähetystyö Afrikassa loukkaa samoin ihmisoikeuksia. Ehkäisykielteinen käännytystyö Togossa tekee tyhjäksi muiden lähetys- ja kehitystyöjärjestöjen  AIDS-avustustyön ja valistuksen.

Seurauksena erityisesti naisten ja lasten kärsimykset vain lisääntyvät entisestään.

Onko vanhoillislestadiolaisten opetuksen levittäminen Togon olosuhteissa eettisesti ongelmallista ev.-lut. kirkon kannalta?

LCC:n Humanitaarisen avun komitean avustustoiminta

Vaikuttaa siltä, että amerikkalaiset lestadiolaiset ovat kohdistaneet varoja myös ihmisten aineellisten elinolojen parantamiseen kohdemaissa.

LCC on perustanut Humanitaarisen avun komitean (The LLC Humanitarian Aid Committee, HAC), joka saa LCC:n budjettivaroja vuosittain lähetettäväksi Togoon ja Ecuadoriin.

Kummankin maan lestadiolaisiksi kääntyneet saavat rahastosta käyttöönsä 5000 dollarin avustuksen vuosittain.  Paikallisten ihmisten ryhmä jakaa siitä harkintansa mukaan avustuksia vaikeuksiiin joutuneille (ilmeisesti niinikään lestadiolaisille maanmiehilleen) erilaisiin käytännön tarpeisiin.

Avustusta on jaettu esimerkiksi terveydenhoitoon ja ennakoimattomiin hätätilanteisiin, kuten syöpähoitoihin, silmäleikkaukseen, elintarvikkeisiin ja tulipalon tuhoaman talon korjaukseen.  Ecuadorissa  HAC rahoitti juoksevan veden yli 60 asuntoon sekä auttoi perustamaan kylään vihannes- ja hedelmäkaupan, josta paikalliset voivat ostaa tuoreita hedelmiä tavallista edullisemmin.

Lisäksi HAC lähettää vuosittain kumpaankin maahan 1000 dollaria lasten koulutarvikkeisiin ja 1000 dollaria joulujuhliin.  Ei ole tiedossa, osallistuuko SRK   avustustyön rahoitukseen.

Terveydenhoitoon ja lasten koulutukseen liittyvää avustustyötä ei kukaan varmasti pidä kyseenalaisena. Jeesus kehotti Vuorisaarnassaan lähimmäisenrakkauteen ja painotti että kaikki ihmiset kuuluvat lähimmäistemme piiriin.

Tavallisten ihmisten käynnistämä avustustoiminta saattaa olla täysin ratkaiseva esimerkiksi monen nuoren ihmisen tulevan elämän kannalta. Mitä enemmän voidaan synnyttää arkipäivän tason verkostoja rikkaan pohjoisen ja köyhän etelän välille, sen parempi. Yhteistoiminnasta ja oikeudenmukaisemmasta maailmasta voivat hyötyä kaikki.

Lestadiolaisuuden hengellisen opetuksen levittäminen kehitysmaihin on sen sijaan ongelmallista.

John Stewart ja hänen veljensä panivat toimeksi

LLC: n piirissä toimivat amerikkalaiset yksityishenkilöt ovat luoneet vapaaehtoistyöorganisaation Educational and Entrepreneurial Foundation for Developing Countries (EEFDC), jota johtaa John Stewart Snohomishista, Washingtonin osavaltiosta, Yhdysvaltojen luoteiskulmasta. Hän perusti sen yhdessä veljensä kanssa käytyään Togossa ensi kerran vuonna 2003.

Järjestö kertoo keräävänsä varoja mm. Snohomishin seutukunnassa ja nettisivullaan, tavoitteenaan edistää togolaisnuorten koulunkäyntiä ja terveydenhoitoa. Järjestö ei viittaa julkisuudessa sanallakaan yhteisön taustalla olevan vanhoillislestadiolaiseen sananjulistukseen. Se kertoo vain vapaaehtoisvoimin tehtävästä kehitysyhteistyöstä.

Tiedoista ei käy ilmi, saako vapaaehtoisjärjestö rahoitusta LCC:lta eikä se, mikä  yhteys toiminnalla  ylipäätään on vanhoillislestadiolaisuuden lähetystyöhön Togossa. Päivämiehessä julkaistun lähetysmatkakuvauksen mukaan tietoteknikka-alalla toiminut, jo eläkkeelle siirtynyt Stewart on myös LCC:n puhuja. Hän on pitänyt seuroja Togossa ainakin vuonna 2007, yhdessä suomalaisten, SRK:n rahoittamien puhujien kanssa.

Esiintyminen ”neutraalina” avustusjärjestönä on luultavasti hyödyllistä ja tuo paremmin myötämielisiä lahjoittajia kun avustustyötä ei tunnisteta lestadiolaiseksi käännytykseksi.

Lehtitietojen mukaan järjestön toiminnalla, jolla pyritään kannustamaan ihmiset auttamaan itse itseään parantamalla terveydenhoitoa, tukemalla nuorten kouluttautumista ja myöntämällä lainarahoitusta, on saatu tuloksia aikaan. Joitakin nuoria on valmistunut ammattiin ja jonkin verran on edistetty paikallisten omaa yritystomintaa.

*     *     *

Ajattelemisen aihetta antoi M N. (Kuvat amerikkalaislestadiolaisten järjestön EEFDC:n nettisivuilta.)



”Vanhoillislestadiolaisuus on saanut Togossa alkunsa henkilökontakteista, jotka ovat syntyneet Ruotsissa 1990-luvun puolivälissä vanhoillislestadiolaisten ja silloin Ruotsissa asuneiden togolaisten välille. Togoon Ruotsista palannut Nicolas Koffi Deh oli ”saanut parannuksen armon” ja puheli uskon asioista maamiestensä kanssa. Togoon muodostui näin vähitellen pieni vanhoillislestadiolaisten yhteisö, joka on ollut yhteydessä lähinnä Amerikan vanhoillislestadiolaisten keskusjärjestön Laestadian Lutheran Churchin (LLC) kanssa. LLC:n lähettämät papit ja saarnaajat ovat vierailleet muutamia kertoja Togossa. Vanhoillislestadiolaisten määrä lienee Togossa tällä hetkellä noin 150 – 200 henkeä. Togon lestadiolaiset kuuluvat ewe-heimoon.”


Aiheeseen liittyvää:

Ihmisoikeusliitto: Ehkäisykielto loukkaa ihmisoikeuksia. 4.3.2009.

Minä uskon Jumalaan, Isään. SRK:n johtokunnan kannanotto ehkäisyyn. Alustus suviseurojen tiedotustilaisuudessa Oripäässä a 27. 6.2009. (Seppo Lohi)

Taina Pelkonen: Köyhän Nigerian pastoreilla suihkukoneita. Kotimaa24 15.6.2011.

Päivämiehen juttu Togoon tehdystä matkasta, Paivamies 14.2.2007, referaatti Suomi24-palstalla.

EEFDC: amerikkalaisilla lestadiolaisilla käynnissä oleva kehityhanke

The World Factbook: Togo. Central Intelligence Agency (CIA).

BBC Country profile: Togo.

Ilkka Salo: Epäeettistä lähetystyötä Afrikassa. Blogikirjoitus 3.2.2016, Uusi Suomi.

Snohomish brothers’ nonprofit helps Africans realize dreams. Snohomish County News 13.1.2010.

Snohomish group casts a wide net of help in African country. Everett Washington Herald 26.1.2010.

SRK tekee lähetystyötä 19 maassa. Päivämies 12.6.2014.

Plan Suomi: Togolaisista lapsista joka kahdeksas lapsikaupan uhriksi

2 kommenttia

Kategoria(t): ban of birth control, eettisyys, ehkäisykielto, evankelis-luterilainen kirkko, ihmisoikeudet, Ihmisoikeusliitto, kannanotot, kiellot, kirkko, lisääntyminen, normit, Olavi Voittonen, opilliset kysymykset, retoriikka, SRK ry., suurperhe, synnit, tulevaisuus, uskon jättäminen, vallankäyttö, vastuullisuus, väestönkasvu

Living as my true self – leaving the Conservative Laestadian one true faith’s community

This posting discusses the experience of growing up in an extremely religious, closed community and later leaving to join the outside world. We’ll first discuss the Laestadian experience, and next draw attention to some resources from the experiences of some other groups.

This is intended to describe the ”typical” experience of leaving, but since we know there is no such thing as one typical experience. There are as many personal experiences and stories as individual persons. Please forgive us if our description doesn’t match your experience.

However, one of our foundings is that problems we meet in the process of leaving laestadian community are universal and known by many others who leave any religious compulsory community (or such one non-religious).  – Please be free to give your comment here, or by e-mail verkosto@luukku.com.

Be brave enough to decide

Often you have considered it seriously for years what to do, to stay or to leave. You have experienced that it’s also difficult to stay but be opposed to some the doctrine and rules. Maybe you have tried to leave – and you came back. This yo yo phenomenon is familiar for us indeed. It shows how full of self-contradictory emotions, difficult aspects and stressing feelings the situation is. The loss of community can be very painful.

Whenever we leave a religion we give up the benefits that are promised to us by the doctrine of the Laestadian faith. Most of us will sooner or later replace it with benefits from some other belief system – or give up the benefit entirely. I suppose that it is more unlikely to totally loose the belief in the existense of a god than still continue to trust in God’s protection in the individual’s life. However, I don’t have any evidence on this.

We get from our growing and childhood in the Conservative Laestadian community is a sense of belonging and comfort as we are amongst familiar people who understand and know us.

Leaving the faith creates anxiety and fear because we by definition give up this comfort and feeling to belong into the group. In addition to this, leaving a religion is doubly scary because we give up the benefits, the benefits that are promised to us by that particular doctrine: eternal salvation, eternal life after the dead…with our relatives and friends, as well.

Thus, it is not surprising that this is a difficult transition to make.

You are uncomfortable and insecure because you have 18 years of never learning how to pursue hobbies, other than those approved by the church. People wonder how you can be this old and never have gone to a movie or danced or applied mascara. It is strange, but wonderful, exiting and interesting at the same time.

Exclusion as a church doctrine is one detail which is hurting hard you personally and in a very concrete way. They will share their private greeting with each other: ”God’s Peace!” This greeting will not be shared with you anymore, if you do not attend their church. When you are together attending a family party they will say it to all of the community members present in the room, but not to you, if you are among them in the same room. Some of them would not even acknowledge your existence and avoid to be near you.

It happens, that one of your small cousins would say ” Gods Peace” to you, and then you will see that his mother pull him aside in front of you and tell him what he did wrong. Your name to all of your laestadian relatives is the unbeliever. Be prepared into becoming stigmatized and despiced.

Just the exclusion was one of the reasons why many of us left.

A life as my true self

Growing up in the Laestadian community, you feel a deep sense of warm belonging. (The sense of community and need for belonging  seems to be very hot and wanted in our life.) There are strict rules, and these rules clearly delineate how you should live your life. You know exactly what is good and what is bad and strive to make your life conform to the rules, at least publicly.

You are thaught that the outside world is filled with atheists and dead faith churches. These people are on a lower plane of value because they are not part of the community. They, even the most honourable of them, are going to hell. You feel as if the community is a refuge from a cold outside world, filled with ravening wolves. The people who make up the outside world are not diverse and not individuals; instead they are an undistinguishable mass of people ”in the world.”

There are many community mechanisms to keep you in the group.

The fear of those worldly wolves is drilled into your head from childhood. You fear losing your sense of community and belonging. You know that if you leave, you will be tarred as a rebellious sinner who wants to pursue just money, pleasure and easy, frivolous way of life instead of remain faithful to God and be satisfied with His grace.

Despite these incentives to remain, you decide to leave. Perhaps, the central tenets of the community no longer seem true. If the community is based on a lie, it becomes empty to you. Or maybe you are driven out from being constantly repressed in how you choose to dress, or your friend, a significant other.

Regardless of why you leave, the outside world appears to be a place where you can best live as your true self. Upon leaving, you feel the sudden loss of community.

When the community and its rules are gone

As a typical Laestadian, the community was your world. You likely didn’t take part in outside social groups such as sports or student groups, and your friends were all from the church. Now, the community is gone.

In addition to losing the community, you lose the rules. No longer do you have a clear roadmap that tells you how to be holy and how to live your life. You must create this roadmap on your own. To decide what to follow you should know yourself – but you probably have not yet met your real authentic self… it is still coming, you just have to find and create yourself from the beginning again.

You often feel resentment at having missed out on the many things you learn others did in their childhoods. You are suddenly eighteen or more years behind in learning the rules of how to behave in the wider world. You may find another church to attend or perhaps you just swear off religion entirely. You may like to concentrate yourself in everyday life and forget all the damned spiritual stories.

On the positive side, you learn the world has some decent people, and is not made up entirely of ravening wolves, as you were taught.

Nonetheless, the outside world often cannot understand your experience. Although they offer sympathy and express amazement when they hear your story, they cannot understand what you feel.

Some even go so far as to question why you ever left, thinking you simply succumbed to outside peer pressure to conform and denied your unique cultural heritage.

How they meet you…

Since you have left the Laestadian community, you will live your life like banished, judged in the ostracism related with your previous social life.

When you meet your family, you will meet cruelty and you try to understand  it in your mind: What did I do to deserve to be treated so poorly, all I wanted was to belong, to have a family, but it hurts… I was not wanted, it is a surprise to them that I still have morals, and that I’m not pregnant out of wedlock and that I’m not addicted to drugs. But don’t you believers know, I’m a equal person too… All I ever wanted was to belong to a family…

You have to create an attitude, a mindset and get practical tools how you can protect yourself to get hurted and wounded by your family and the closest people. You have to find ways to avoid hard emotional injuries and damages when you meet them.

Thousands of similar and even worse experiences…

The Internet has provided ways to share experiences and help for people who would like to leave their strict religious movement. There are available personal stories, discussion forums for peer-help groups and sources to support to survive in the leaving process. It is good to know that there are many others out there like you.We mention here some of the most useful sources. Please let us know when you know more.

How to Leave the Old Apostolic Lutheran Church

Learning to live free blog (OALC)

Hakomaja: information archive and discussion forum (in Finnish)

Steps to get rid of Conservative Laestadian movement: Askeleet irti SRK-Lestadiolaisuudesta (in Finnish).

Laestadians are not the only ones to go through the feelings of leaving. Another group to experience these feelings are e.g. people who left the strict, closed form of Judaism known as Hasidism .

Like in the Laestadian community, there is also a strong sense of community in the Hasid community, but there is also fighting for power and factionalism.

Also the groups of the Amish and Mennonnites has similar doctrines and rules as laestadians, some even crueler ones. The process of leaving tose communities is prevalent.

When the Amish leave, they often experience social ostracism as bad or even worse than what some former Laestadians experience; e.g. Saloma’s blog.

There are several books and personal stories such like Greater Inheritance and articles such as e.g. “Leaving the Amish Life Behind

Some try to help those left behind in abusive situations  or  help those now leaving .

Being authentic – You’ll survive and see the wide world

From the experiences of the former Hasid, Amish, or others, former Laestadians can realize their experiences are not unique and are often easier than the experiences of many from other similar groups. Former Laestadians are usually able to earn a living in the wider world and can eventually re-define themselves as successful and free, even if worldly.

By reading those experiences you will learn that while others may not have had identical experiences, many people (especially racial and sexual minorities) have also experienced being a ”stranger in a strange land.”

You find that your understanding and empathy for the dispossessed makes you a trusted friend and natural advocate.

Having found the courage to leave, very little can frighten you, least of all the social opprobrium of others. You are confident and able to connect easily with people regardless of socio-economic barriers. You have a high regard for reason, honesty, compassion, and inclusion, and attempt to model these values in your relationships. Your intellectual and spiritual curiosity never allows you to stagnate. You find life rich and exciting.

While sometimes you are nostalgic for the close-knit community you left, you find incomparable satisfaction in being authentic, and in being a citizen of the world.

*      *      *

Authors:  the extraordinary fine text and background info by Rhyming Blue, modified  and completed by an ad hoc group of ex laestadians  – Our warmest thanks  to you, Rhyming Blue, and the beautiful blog Learning To Live Free!

*    *     *

Please be free to give your comments here or by e-mail: verkosto@luukku.com.

Read more:

Anonymous:  I left the Conservative Laestadian movement

Edward Dutton: Conservative Laestadians in Oulu

Leanne Waldal: How does “sweetie” become shunned? (On ostracism after leaving Leastadian church; also interesting comments)

Anonymous: Vanhoillislestadiolaisuudesta irtaantumisen tunteet (Emotions within leaving Conservative Laestadianism, written by a young man who left the  community in 2009; in Finnish)

How to Leave the Old Apostolic Lutheran Church (Useful guidelines for people who consoder to leave Conservative Laestadian community, too. This model has been a starting point in planning  those steps in Finnish.)

Learning to live free

Comparing the One True Churches

Nuoret jättävät vanhoillislestadiolaisuuden – suuri syntyvyys ei kasvata jäsenmäärää (The young generation leaves Conservative Laestadianism – number of members doesn’t grow despite the high birth rate; in Finnish)

NYT-liitteessä: Miltä tuntuu luopua uskosta? (An interview in NYT Magazine: How did you feel to leave the religious community, in Finnish)

Amartya Sen: Identity and Violence (a review of The Guardian)

Syntinen ja sairas: Äiti tyttärelle: “Kun lapsi kieltää uskon, se on pahempi kuin lapsen kuolema.” (Mother to her daughter: ”When you leave it is worse than you were dead”, in Finnish)

Vanhoillislestadiolaisuus, amishit, hutteriitit ja mennoniitit (in Finnish)

Vanhoillislestadiolaisuus ja Jehovan todistajat: eniten hengellistä väkivaltaa (A research on religious violence, in Finnish)

The Laestadian Lutheran Church, the sister organisation of the Conservative Laestadian community  in Finland (SRK ry.)


is a conservative Lutheran revival movement which was started in the middle of the 19th century and is named after the Swedish-Sami botanist and preacher Lars Levi Laestadius. The doctrine is characterised by Pietistic and Moravian influences. The term ”Laestadian” is used as an umbrella to refer to all churches and groups with a clear succession of belief from his teachings. Different groups follow his ideas in various degrees, and they have created more or less strict lifestyle rules  (what is considered a sin). The number of Laestadians worldwide is estimated to be between 144 000 and 219 000 (Wikipedia).

Laestadians are the largest revival movement in the Nordic countries. The biggest groups live in Finland with about 130 000 members. In Sweden they are thought to number 10,000 – mostly found in the north of the country around the Torne Valley. Laestadian movement has churches and congregations also in the US and Canada.

The deeply conservative faith broke into three branches – The Firstborn Laestadianism, Reawakening, and Conservative Laestadianism – in the beginning of the 20th century.  The groups are shattered again in the 20 Century, in Finland and other countries, and today  is counted 19 Laestadian groups but about 15 groups still active. Some Laestadian groups, e.g. the Conservative Laestadian congregation in Finland (SRK ry.) consider themselves the one, true Christian church, and preach that all other Christian churches (including other branches of the Laestadian tradition) are not true Christians.

Conservative Laestadianism in Finland is the biggest Laestadian group. It is also the biggest revival movement inside of the Church of Finland, with about 100 000 members.

In fact, it is quite strange that the Conservative Laestadian revival movement works inside of the Lutheran church, for it’s excluding attitude towards the other memebers of the national Christian church.  The priest who get their earnings at work for the curch of Finland would not say this openly in the sunday worship  in the church that the other members in the congragation are not true Christians to be saved. But afterwards they teach this when they preach in the Laestadians’s meetings at local ”Rauhanyhdistys” house.

Conservative Laestadians’ central management is The Central Committee of Conservative Laestadian Congregations (SRK ry.) leading 188 local “associations of peace”. The local congregations have over 34 000 members. It is not compulsary to formally join the association.

The community will grow rapidly in the next decades in case that people will stay in the Laestadian faith. Today there are over 50 000 children and young people (under 18 years) growing in the Conservative Laestadian families in Finland. As the movement is so big today, it has remarkable power and influence not only in the church but also at the political, public administrative, religional and cultural level in Finland, and also in the national media. Especially in the northern Finlad are towns where there everyone who’s anyone is a Laestadian. The future will show how the active young Conservative Laestadian’s generation will act and influence in the society and in the national church.

Laestadians are taught to consider a sin television, cinema and movies, dance, rhythmic music, performing arts such as concerts, theatre and opera,  also alcohol, hair dye, make-up, ear rings, birth control, premarital sex, divorce and homosexual relationships, and many other sins (list of sins in Finnish). Especially in the Conservative Laestadianism the believers have to follow those lifestyle rules, or ”providential advice”, or “congregation’s advice” as they modestly call them, decided by the preachers and the Central Committee of the SRK (those rules doesn’t include the Bible nor the Lutheran Catechism).

Laestadian asceticism is distinguished from many other fundamentalist Christians in that just few of the norms are officially ”proscribed” openly, banned by any official decision. Actually, in Finland justa bans of birth control, television, singing in choir , working as performing musician and concerts are results of the official decisions of the management of the Conservative Laestadian revival movement. (The Central Committee of Conservative Laestadian Congregations).

Rather, Laestadians do control eachothers themselves, they are on the look out for eachothers, and they employ a reinforcing system of social feedback to encourage abstention of the banned behaviour. The ultimate threat is ostracisism, i.e. segregation, exclusion from  fellowship in the common congregation. The board of the congregations maintains this social control  in keeping with the beliefs of the church.

3 kommenttia

Kategoria(t): amishit, armoneuvot, ban of birth control, ban of television, bans, Conservative Laestadianism, elämäntapa, eristäminen, eroaminen uskosta, erottaminen yhteisöstä, evankelis-luterilainen kirkko, forbidden things, get rid of, hajaannukset, identiteetti, identity, in English, irrottautuminen yhteisöstä, kiellot, kirkko, kontrollointi, kulttuurikiellot, kuuliaisuus, laestadian, lapsuus, leimaaminen, lestadiolaisuuden suunnat, luterilaisuus, manipulointi, mennoniitit, nettikeskustelu, normit, norms, nuoret, omatunto, opilliset kysymykset, painostaminen, pelastus, pelko, pelot, perhe, puhujat, rauhanyhdistys, sananvapaus, secession, seurakunta, seurakuntaoppi, sin, SRK ry., teatteri, televisio, totteleminen, tulevaisuus, tuomitseminen, uhkailu, ulossulkeminen, uskon jättäminen, uskon perusteet, vallankäyttö, yhteisö, yhteisöllisyys, yksinäisyys

I left the Conservative Laestadian movement (in ten years)


Leaving the strict confines of Conservative Laestadianism can be a shock. 

A young woman who has abandoned her faith speaks of confusion at what happens next.

*    *    *

I can remember exactly how I felt on that day. The weather was very beautiful in Helsinki. I walked on the sunny street with my head held high, and smiled at people walking by. I felt incomprehensible joy.

It was me walking there, and nobody else. I was 25 years old, and it was my issue and nobody else’s what I was doing with my life and what I was thinking. The powerful feeling of liberation came from something that was very small, but which had great symbolic significance for me. I was wearing makeup for the first time in my life.
The feeling came back to me when I saw Kielletty hedelmä (“Forbidden Fruit”), a film by Dome Karukoski, which tells about the departure of two young girls from the Conservative Laestadian movement.
My own departure lasted ten years.
I grew up in a Conservative Laestadian family in North Ostrobothnia (Finland). Our everyday lives did not actually differ much from those of our non-Laestadian neighbours, except that we had no television, we did not run our lawn mowers in Sunday, and on Sundays we attended services with the other Laestadians of the village.
At the services speakers read the Bible and interpreted it. The sermon usually took an hour. Then we sang hymns and Songs of Zion. After the singing we got refreshments.
The lectures repeated that the Kingdom of God is a good and safe place to be. The “Kingdom of God” is a term with which the Laestadian community calls itself. The outside world is corrupt and insecure. We were warned not to establish very close relations with “people of the world” because they might jeopardise our faith. Losing one’s faith was the worst thing that could happen, because then you would go to hell.
Contrary to what some other children said, I never took hell very seriously. However, I did feel that losing the faith would be very sad. On the other hand, there were many advantages to living as a person with faith, the biggest of which was that you got to go to heaven.
It was a good idea to preserve the faith by staying away from alcohol, dancing, movies, competitive sport, makeup, hair dye, sex, and so on. There was no official list of things that were not appropriate for a person of faith, but I gradually learned from what adults were saying what the things were that I was expected to stay away from.
Abstinence was not especially difficult, when there were many people around you living the same way. I did not actually refuse anything, I simply stayed far away from things that did not apply to me. In retrospect I thought that the Laestadians largely visualised their faith on the basis of what they do not do.
At school I would have liked to go to dance lessons, but the physical education teacher guided the Laestadian girls to go for a walk. I saw this as self-evident.
The third and most important way to protect the faith was not use one’s own sense of reason. We were told that reason can take our faith away. If one’s reason or experiences conflict with faith, one needed to become humble and to see the blessings of the common line of the congregation.
At about the age of 15 I noticed that I had started to think differently from what had been taught.
For instance, I began to wonder why Laestadians would go to heaven and others would go to hell. I also wondered why I should not enjoy the music of Aretha Franklin. It seemed unlikely that God would appreciate only the classics.
However, it was very important for me not to hurt the feelings of any other Laestadian with my views. It was emphasised at services that those who violate the unity of the congregation act against God. This is why I shared my thoughts with very few people.
I tried to clarify to myself what the Laestadian way of life was based on. Other practices, such as total abstinence from alcohol, had emerged in the late 19th century. Negative views toward television and popular music, for instance, had come up in the 1950s and 1960s. The linkage of these practices with God, faith, and morality began to feel inconceivable to me. I wanted to distinguish between cultural habits and faith.
For me, faith meant Christian thoughts of how a person can experience redemption through faith. I thought that I could be a Laestadian as long as I believed that. Even in sermons it was emphasised that a desire for faith was enough.
At the same time I was quite knowledgeable that on the practical level it was not possible to separate practice from faith. If I were to go to a service with makeup on, my friends would be shocked. The makeup would communicate to the others that I am no longer a Laestadian.
As I did not want to leave the Laestadian community, I committed to observing practices that I felt were without foundation.
I was headed for a great conflict.
No open discussion had been held within the movement about the true significance of cultural practices, and it is not happening even now. Privately, Laestadians have many opinions about lifestyles, but according to the public Laestadian line, things like not having a television is a “fruit of the spirit”, or a sign that a person is a believer of the right kind.
It was emphasised at services that it is not about rules, but rather the fact that a Laestadian wants to operate in a certain way. I recall how I preferred to speak about desires, rather than rules. I was pained to read newspaper articles about things that Laestadians “were not allowed to do”. The question was about what I wanted to do or to choose!
But whose desire was it really all about?
I was not asked what I wanted, or what I felt was important. For instance, the negative stance on birth control was taken in the late 1960s at a meeting of preachers, where only men were present.
I knew already at the age of 13 that I did not want to be the mother of a big family. It was not until I was over the age of 20 that I said out loud that I cannot stand the idea of a big family. My friends answered that “you can’t know in advance what it will be like”.
I was supposed to simply trust that God would give me exactly the right number of children, even if I did not use birth control.
I knew that my mind could not handle such an experiment. I simply did not want to become pregnant reluctantly. My thoughts did not find resonance, because they resounded with the voice of reason, not that of faith.
Some felt that faith is that people are encouraged to push their reason aside in big matters. For me rejecting reason would have been an abandonment of my own psyche.
I was not ready to bend at all in the birth control question, or to hide my opinions. The security of the Laestadian community began to turn into insecurity.
At the age of 25 I decided to leave the community. it was the most honest and most sustainable solution.
However, the most difficult days were still ahead. Leaving Laestadianism takes place by telling about it to one’s family and friends. I had the words of the father of my friend in my mind: “For one’s own child to leave the faith is worse than the child’s death.”
I could not cause such great sorrow to people close to me without going into a state of protective shock. Emotionally numb, I told my family and my friends: “I no longer have the faith.”
I will never forget those moments. I remember the expressions on the people’s faces, the silence, the first words.
My decision briefly shook the basic sense of security of people close to me. A few of them were also in shock.
It is a few years since the event, and I have good relations with my family. My decision nevertheless raises such deep emotions in my family that I cannot write about it under my own name. I also want to protect my family from the talk that the publication of this article will raise in the Laestadian community.
Leaving a religious movement is often described as a liberation from stressful rules. That is certainly the case to some degree. I was liberated from representing people other than myself. I was able to go to an Alko to buy a bottle of rum for a cake, and I didn’t have to explain to other Laestadians why I was doing it.
I was also able to think freely whether or not I believe in God, and if so, what kind of a God I believe in.
The film Kielletty hedelmä describes well how liberation is not merely a positive experience.
Instead of liberation I mainly experienced confusion. When nobody was defining my limits on my behalf, then where are those limits, and do they exist at all. This phase included some comical excesses.
I took full advantage of being able to have a different opinion about things. I might tell my colleague at work that her idea was “complete crap”. At times I would hurt people, and at other times amuse them by being rude and blunt.
In many situations I felt like an outsider. Maria, one of the main characters of Kielletty hedelmä, orders her first drink in a bar, saying “Two … something with alcohol in it”. The scene is as if it were straight from my life. I still have to concentrate in a bar to remember what kinds of drinks actually exist.
Maria, the more reckless of the girls in the film, is eager to break through the boundaries set up by Laestadianism (concerning alcohol, makeup, sex, dance) but finally, in the grip of great emotion, she wants to reform.
The more cautious Raakel observes Maria’s experiments from a distance. Raakel is like I am. Like Raakel, I first went through disengagement from Laestadianism in my mind. I lost my faith in the ways of thinking that maintained the boundaries.
I have many Laestadian friends who have thought the same thoughts that I did, but who do not want to leave the community. For some of them, the mystery of the faith is important, and for others, it is the sense of community. Some, for their part, say that they are there out of force of habit, or because they do not want to disappoint their parents. These are all understandable reasons.
I also know one person who claims to be part of the “leftist wing of Laestadianism”, women who define themselves as “Laestadian feminists”, and even one “Conservative Laestadian atheist”.
The subcultures are not seen in public. The old men who speak in the name of the revival movement, on the other hand, appear to be blissfully ignorant of the diversity that exists inside Laestadianism. For that reason, they can give statements leaning on sharp polarisations, and claim that the Laestadian community is a a unified group of people who think alike.
Kielletty hedelmä depicts the unravelling of a world picture focussing on duality. Maria urges Raakel to drink alcohol, saying “you have to understand what all of this is”.
When Raakel asks what it all is, Maria says “Nothing, Just ordinary!”
According to Conservative Laestadian doctrine, Maria has lost the ability to recognise what is sin.
Recognising the ordinary was a relief for me. The Laestadian world was not inherently good, and the rest of the world was not inherently evil. It was also not the case that the Laestadian world would have been insignificant, and that life outside would have been exciting to the point of intoxication.
There is just one world common to us all. Some things are good, and some things are bad. Most of them are somewhere in between.
*     *      *
Author: Anna-Stina Nykänen, Helsingin Sanomat.
First published in Finnish; in print 22.3.2009. (Exceptionally, this article was published anonymously in Finnish.)
Comments welcome, please contact the Freepathways network: verkosto@luukku.com, or you can also write your comment in the blog.
Artikkeli julkaistiin alkuaan Helsingin Sanomien sunnuntainumerossa 22.3.2009, suomenkielisen tekstin löydät täältä.
Read more:
Leanne Waldal: How does “sweetie” become shunned? (On ostracism after leaving Leastadian church; also interesting comments)
Bible_Warning PIEN

6 kommenttia

Kategoria(t): concept of sin, Conservative Laestadianism, forbidden things, get rid of, Helsingin Sanomat, identiteetti, identity, in English, irrottautuminen yhteisöstä, laestadian, laestadianism, norms, secession, sin