In 1906, an African-American revival began at 312 Azusa Street in Los Angeles, California and came to Sweden that year through Swedish-American Andrew G. Johnson [sv].

Just over a month later, Norwegian Methodist pastor Thomas Ball Barratt arrived in Kristiania, now Oslo, and started a parallel ministry there.

Through heavy media coverage, news of the movement spread quickly in both Norway and Sweden, and many Swedes travelled to Kristiania to experience the much talked-about revival first-hand.

In 1881, Swedish preacher Fredrik Franson returned from the United States, bringing the seeds of the early Pentecostal movement and engaging in preaching to large groups.

Through Ongman's support of the revival that came with Johnson, Örebro became an early Pentecostal center in Sweden, along with the aforementioned Skövde.

Ongman's group welcomed the new movement, and after a schism with the Baptist Church in 1938 became a separate denomination, the Örebro Mission.

From his Kölingared Declaration of 1919 onwards, the Filadelfia Church in Stockholm increasingly became the movement's center and Pethrus its unofficial leader.

[5] The real reason for excluding the Filadelfia Church, according to some, was to get rid of the energetic leader Pethrus in order to avoid division within the community.

However, the expulsion led to the growth of the Pentecostal movement, and it was the Swedish Baptist Church that lost the most members.

For a whole year, however, Pethrus was aware that the Filadelfia Church was under threat of expulsion from the Baptist Union if their communion practices did not change.

For example, Pethrus urged the delegates before the Stockholm district meeting of the Baptist Union in April 1913 not to move for the expulsion of the Filadelfia Church.

Another inflaming factor was the development of a strong polemic between Pethrus and the free church communities in Sweden at the time.

After Pethrus' death, the Filadelfia Church held an important position as the gathering for the national pastors' conference.

Some interaction with the Catholic Church has occurred in recent times, for example in connection with the Jesus Manifesto [sv] and retreats.

(Matthew 19:14) Man has an innate damaged nature, a "sin sickness", an inability to always and in all situations choose what is right, as a legacy of Adam's fall.

Pentecostalism preaches an objective doctrine of atonement in which Christ died on the cross to bear the punishment for man's sin and wickedness.

The movement tends to emphasize that the converted person is forgiven and freed from sin in God's eyes (justification) once and for all in the process of conversion, rather than focusing on the evil of human nature.

Confessing sin daily or as part of the worship service is emphasized less often in Pentecostalism than in traditional Lutheran Christianity.

In practice, members' children are often baptized between the ages of eight and twelve in the Swedish Pentecostal movement, unlike in Eastern Europe where baptism is delayed until adulthood.

It is seen in Pentecostalism as a separate event, distinct from salvation and baptism in the name of Jesus, when the believer receives the gift of the Holy Spirit instead.

Since its inception, the Swedish Pentecostal movement has maintained that there is a New Testament principle that the local congregation should not be subordinate to a national denomination.

This position was perceived by parts of the movement as being challenged when a cooperative organization was formed, hence the name of the denomination, the Pentecostal Alliance of Independent Churches.

[This quote needs a citation] Over time, however, the sharp divisions between the groups in the United States diminished, and after World War II the former boundaries blurred.

The emphasis on Jesus' return has also led to theories about signs that we are currently in the end times, and that world developments are portrayed as negative.

The Pentecostal movement has distanced itself from exaggerations that would lead to a withdrawal from society, but defends the notion of having as much influence as possible before Jesus returns.

Preachers and service leaders do not function as an intermediate between God and the congregation in the way a Catholic or High Church Lutheran priest does.

[9] The movement's greatest success has been in Brazil, where two Swedish Pentecostal missionaries, Daniel Berg and Gunnar Vingren, traveled in 1910 and laid the foundations for what is now the world's largest national Pentecostal movement, the General Convention of the Assemblies of God in Brazil.

In addition, a number of churches run Bible schools, courses in biblical studies ranging from a few weeks to two years.

received attention in the media, for example in connection with the following events: In 1916, the preachers of the Pentecostal movement formulated a strong rejection of the denominational system, mainly aimed at the Baptist Union of Sweden.

In order not to encroach on the freedom of the individual congregations, the movement chose different forms of cooperation, sometimes foundations, sometimes joint-stock companies, sometimes non-profit organizations, whatever suited the situation best.