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Two localized and transitory anti-Haugean splinter groups appeared during the 1820s: the Staerketroende (Strong Believers) in southern Rogaland and the Feigians from Luster parish, which had been an early Haugean center at the inner reaches of the Sognefjord. 41 The Haugean model for an activist priesthood of all believers proved irreversible, at least among awakened segments of the laity. Clerical generations 29 The clerical control system in transitions, 1814-1845 Several generations of lay encounters with Pontoppidan via the parish school system issued in widespread religious literacy and heightened sensitivity to doctrinal issues, strongly tinged by experiential criteria of religiosity.

First of all, the experienced level of doctrinal dissonance was not necessarily very high, since Pontoppidan's Explanation was certainly no handbook for heretics. His orthodoxy, in a generic sense, was not directly open to question. Luther's Little Catechism was, after all, the foundation upon which his Explanation was constructed. 23 These dealt systematically with each petition of the Lord's Prayer, the Ten Commandments, each element of the Creed, the sacraments of Baptism and Communion, etc.

All evidence indicates that the formal relationships between preachers, teachers, pupils, and their parents remained essentially unchanged. What did change were the theological orientations of the clergy in control of the system. A priori, the impact of these clerical styles upon lay religiosity should have been greatly enhanced via their parish school teachers. The teachers were selected from and trained within a self-perpetuating system. Superior performance at Confirmation comprised the fundamental qualification for their teaching position.

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