Relevant bibliographies by topics / Swedes' church

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Swedes' church'

Author: Grafiati
Published: 4 June 2021
Last updated: 15 February 2022

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Journal articles on the topic "Swedes' church"

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Esaiasson, Peter, and Donald Granberg. "Attitudes Towards a Fallen Leader: Evaluations of Olof Palme Before and After the Assassination." British Journal of Political Science 26, no. 3 (July 1996): 429–39. http://dx.doi.org/10.1017/s0007123400007535.

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No event in recent times was more unexpected than the assassination of Sweden's prime minister, Olof Palme, shortly before midnight on 28 February 1986. The murder sent a shock wave throughout the Western world, especially, of course, among Swedish citizens. By noon the next day, virtually all Swedes had learned about his death. People in Sweden displayed their emotions publicly in an unprecedented manner. Church attendance, which had dwindled for decades, suddenly, albeit temporarily, soared.
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Abrams, Lesley. "The Anglo-Saxons and the Christianization of Scandinavia." Anglo-Saxon England 24 (December 1995): 213–49. http://dx.doi.org/10.1017/s0263675100004701.

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St Anskar, a monk of Corbie and Corvey, is often referred to as the ‘Apostle of the North’. In 826 he was attached to the retinue of Harald, king of Denmark, upon the king's baptism at the court of Louis the Pious; Anskar was sent to evangelize first the Danes, who were an increasing threat to the northern border of the Empire, and then the Swedes of the Mälar region, whose rulers may have hoped for imperial favour. If the mission of Anskar and his immediate successors had significant and enduring effects beyond his death in 865, however, they have so far failed to make themselves known to historians. The see of Hamburg-Bremen, of which Anskar was the first archbishop, had indeed been given responsibility for the northern mission-field, and successive popes renewed their theoretical support for this goal; but activity, let alone success, was not conspicuous for many years thereafter. The conversion of the Scandinavian peoples had to wait, and when it came the impetus was not from Hamburg-Bremen alone. Rather, the story of the Christianization of Denmark, Norway and Sweden from the later tenth century through the eleventh is one with a significantly English cast and an English script, although the German church – and maybe others – never quite withdrew from the stage. Scandinavian historians have long been concerned with this missionary activity of Anglo-Saxon churchmen, but it has attracted undeservedly less interest and attention on this side of the North Sea.
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Harding, Tobias. "Heritage Churches as Post-Christian Sacred Spaces: Reflections on the Significance of Government Protection of Ecclesiastical Heritage in Swedish National and Secular Self-Identity." Culture Unbound 11, no. 2 (June 27, 2019): 209–30. http://dx.doi.org/10.3384/cu.2000.1525.20190627.

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Sweden is often described as a country where secularization has come comparatively far. At the same time, state and church have remained relatively close, especially before the enactment of the decisions of increased separation of church and state in 2000. Sweden is also a country where the built heritage of the established church enjoys a strong legal protection. When relations between the state and the established church were reformed in 2000, this protection was left in place. This article offers an analysis of the significance ascribed to ecclesiastical heritage in the form of Church of Sweden heritage churches in government policy, focusing on the process leading up to the separation of church and state in year 2000. Using Mircea Eliade’s understanding of the sacred and the profane as a starting point for my analysis, I contextualize the significance of heritage churches is in the wider context of a post-Christian, and more specifically post-Lutheran, secularized society. I suggest that the ongoing heritagization of Church of Sweden’s church buildings could be seen as a process where they are decontextualized from the denominationally-specific religiosity of the Church of Sweden, but rather than being re-contextualized only as secular heritage, they could be more clearly understood as becoming the sacred places, and objects, of a post-Lutheran civil religion and generalized religiosity, i.e. not simply a disenchantment, but also a re-enchantment. This could be understood as a continuation of traditions of approaching memory, and the sacred, developed in a society characterized by the near hegemony of the established church in the religious sphere, but also in partially counter-clerical movements, such as the Romantic movement.
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Straarup, Jørgen. "Svenska kyrkan efter millennieskiftet." Religionsvidenskabeligt Tidsskrift, no. 62 (November 20, 2015): 153. http://dx.doi.org/10.7146/rt.v0i62.22575.

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Since the year 2000, the Church of Sweden is no longer a function within the Swedish state. It has become a free denomination which actualizes several borderland changes in the Swedish model of religion. The dissolution of the relationship with the state has been discussed and prepared for many years, and it became a reality at the turn of the millennium. The need for a defined relationship with the state or an interface, however, has not diminished, since the Church of Sweden is still the largest popular movement in the country. This change in relation has lead to an intensified cooperation between the Church of Sweden and other churches and denominations.Sedan år 2000 är Svenska kyrkan inte längre en funktion i svenska staten, utan ett fritt trossamfund. Denna relationsförändring aktualiserar en rad nya gränssnitt i den svenska religionsmodellen. Upplösningen av sammanhanget med staten har diskuterats och förberetts under många år och förverkligats i samband med millennieskiftet. Behovet av definierad relation till statsmakten, ett gränssnitt, minskade emellertid inte, eftersom Svenska kyrkan även efter nyårsmorgon 2000 var landets största folkrörelse. Relationsförändringen ledde till ett intensifierat samarbete med andra kyrkor och samfund
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West, Helga Sofia. "Renegotiating Relations, Structuring Justice: Institutional Reconciliation with the Saami in the 1990–2020 Reconciliation Processes of the Church of Sweden and the Church of Norway." Religions 11, no. 7 (July 9, 2020): 343. http://dx.doi.org/10.3390/rel11070343.

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Social reconciliation has received much attention in Christian churches since the late 1980s. Both the Church of Sweden and the Church of Norway initiated reconciliation processes with the Saami (also “Sami” or “Sámi”), the indigenous people of Northern Europe, at the beginning of the 1990s. As former state churches, they bear the colonial burden of having converted the Saami to Lutheranism. To make amends for their excesses in the missionary field, both Scandinavian churches have aimed at structural changes to include Saaminess in their church identities. In this article, I examine how the Church of Sweden and the Church of Norway understand reconciliation in relation to the Saami in their own church documents using conceptual analysis. I argue that the Church of Sweden treats reconciliation primarily as a secular concept without binding it to the doctrine of reconciliation, making the Church’s agenda theologically weak, whereas the Church of Norway utilizes Christian resources in its comprehensive approach to reconciliation with the Saami. This article shows both the challenges and contributions of the Church of Sweden and the Church of Norway to the hotly debated discussions on truth and reconciliation in the Nordic Saami context.
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Agafoshin, M. M., and S. A. Gorokhov. "Impact of external migration on changes in the Swedish religious landscape." Baltic Region 12, no. 2 (2020): 84–99. http://dx.doi.org/10.5922/2079-8555-2020-2-6.

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For most of its history, Sweden has been a country dominated by the Lutheran Church, having the status of the official state religion. Starting in mid-to-late 20th century, mass immigration to Europe had a considerable impact on the confessional structure of Sweden’s population. The growing number of refugees from the Balkan Peninsula, the Middle East, and Africa has turned Sweden into a multi-religious state. Sweden has become one of the leaders among the EU countries as far as the growth rates of adherents of Islam are concerned. Immigrants are exposed to adaptation difficulties causing their social, cultural and geographical isolation and making relatively isolated migrant communities emerge. This study aims at finding correlation between the changes in the confessional structure of Swedish population (as a result of the growing number of non-Christians) and the geographical structure of migrant flows into the country. This novel study addresses the mosaic structure of the Swedish religious landscape taking into account the cyclical dynamics of replacement of Protestantism by Islam. The methods we created make it possible to identify further trends in the Sweden’s religious landscape. This study adds to results of the complex sociological and demographic studies of the confessional structure of the Swedish population.
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Wejryd, Cecilia. "A Glocal Knitwork: Sewing Circles in the Church of Sweden as a Global Women’s Network." Studies in Church History. Subsidia 14 (2012): 215–27. http://dx.doi.org/10.1017/s0143045900003951.

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The Swedish branch of the missionary movement and sewing circles in the Church of Sweden are two sides of the same coin. They started at about the same time, in the 1830s and in the 1840s, and they depended on, and still depend on, each other. Over the years, thousands of Church of Sweden sewing circles have had foreign mission as their purpose. The sewing circles’ money raising and knowledge were and are of great significance for Swedish foreign mission.
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Nordin, Magdalena. "How to Understand Interreligious Dialogue in Sweden in Relation to the Socio-Cultural Context." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 6, no. 2 (December 11, 2020): 429–47. http://dx.doi.org/10.30965/23642807-00602010.

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Abstract This article starts by giving an overview on religion in contemporary Sweden and a historic background on IRD-organisations and IRD-activities in the country; followed by a more in-depth description of contemporary IRD, presenting both national and local IRD-organisations and IRD-activities. The article ends with an analysis of how IRD-organisations and IRD-activities relate to the sociocultural context in Sweden, which shows the importance of the increase in religious plurality in Sweden and the Church of Sweden’s still dominate position, in the establishment and upholding of IRD-organisations and IRD-activities in the country. Another sociocultural context influencing is the highly secularised Swedish society together with the secular state. This leads both to a delay in establishment of IRD-organizations in Sweden, and later on, for the establishment of these IRD-organizations and for IRD-activities, if the aim of these are less religious and foremost social.
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Martinsson, Lena. "When gender studies becomes a threatening religion." European Journal of Women's Studies 27, no. 3 (June 11, 2020): 293–300. http://dx.doi.org/10.1177/1350506820931045.

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The transnational anti-gender movement often has a strong connection to conservative religious organisations. However, even if the anti-gender movement is easy to recognise in Sweden, it is impossible for it to propagate significant opposition to gender mainstreaming and gender studies by using the Church as a reference due to white Swedish people’s established and neo-colonial image of Sweden as exceptional, secular, modern, and a gender equal and tolerant nation. The aim of this article is to analyse how a transnational anti-gender discourse transforms and produces fear in a Swedish context. In focus is the editorial writer for Svenska Dagbladet, one of Sweden’s most influential newspapers, Ivar Arpi and his critical articles and expressions in social media on gender studies and gender mainstreaming. The material shows that instead of connecting to religion in order to dismiss gender studies, gender studies is understood as the religion and conspiracy of our time, governing the state and its citizens. Drawing on Sara Ahmed, I argue that it is possible to follow how words and discourses act in affective ways and how gender studies, gender ideology and gender mainstreaming become a single body that inspires fear.
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Åhman, Henrik, and Claes Thorén. "When Facebook Becomes Faithbook: Exploring Religious Communication in a Social Media Context." Social Media + Society 7, no. 3 (July 2021): 205630512110416. http://dx.doi.org/10.1177/20563051211041644.

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Processes of digitalization continue to have a profound effect on many old, traditional organizations. In institutions such as banks, theaters, and churches, established structures and practices are being challenged by digitization in general and the participatory logic of social media in particular. This article draws on Mark C. Taylor’s concepts of figuring and disfiguring to analyze empirical data gathered from the Church of Sweden Facebook page. The aim is to discuss how social media affects the conditions for religious communication and what the consequences are for a traditional religious organization such as the Church of Sweden.
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Dissertations / Theses on the topic "Swedes' church"

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Gustafson, David M. "D. L. Moody and Swedes : Shaping Evangelical Identity among Swedish Mission Friends 1867–1899." Doctoral thesis, Linköpings universitet, Institutionen för kultur och kommunikation, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-11087.

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The American Dwight L. Moody (1837–1899) was the most famous revivalist of the late 1800s and exercised a wide and lasting influence on the Protestant world, reaching Swedes in Sweden and America. His influence was felt among Swedes despite the fact that he was of English heritage, never visited Sweden or any Scandinavian country, and never spoke a word of the Swedish language. Nevertheless, he became a “hero” revivalist among Swedish Mission Friends in Sweden and America. Moody’s early ministry was centered in Chicago, the largest urban population of Swedes in the United States. In 1867, he first came into contact with Swedish immigrants in Chicago known as Mission Friends. The church that he founded, Chicago Avenue Church, later organized a Swedish fellowship. Many Swedes who immigrated to America, a land of religious pluralism, were eager to adopt Moody’s beliefs and methods. Fredrik Franson who joined Moody’s church became a proponent of the American revivalist’s beliefs and methods, spreading them in America, Sweden and other countries. E. A. Skogsbergh, a pioneer of the Mission Covenant in America, adopted Moody’s preaching style so much that he became known as “the Swedish Moody.” News of Moody’s large revival campaigns in Great Britain from 1873–1875 traveled quickly to Sweden, making “Mr. Moody” a household name in homes of many Mission Friends. Moody’s sermons published in Sweden were distributed in books, newspapers, and colporteur tracts, and led to the spread of Sweden’s “Moody fever” from 1875–1880. P. P. Waldenström cited Moody as an example of evangelical cooperation in events leading to the founding of Svenska Missionsförbundet (Swedish Mission Covenant). Songs of Moody’s musical partner, Ira D. Sankey, were translated into Swedish by Theodor Truvé and Erik Nyström and sung in homes and mission houses. Moody’s influence extended even to Sweden’s Archbishop Nathan Söderblom who during his college years attended Moody’s student conference at Northfield, Massachusetts. As Mission Friends adopted Moody’s alliance ideal, beliefs, and methods, their religious identity shifted in the direction of Moody’s new American evangelicalism.
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Erickson, Scott E. "David Nyvall and the shape of an immigrant Church : ethnic, denominational and educational priorities among Swedes in America /." Stockholm : Almqvist & Wiksell, 1996. http://catalogue.bnf.fr/ark:/12148/cb361571351.

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Stenbäck, Tomas. "Swedish Belief and Swedish Tradition : The Role of Religion in Sweden Democrat Nationalism." Thesis, Högskolan i Gävle, Religionsvetenskap, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-33345.

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In the context of Western, European, Nordic, and Swedish radical nationalism, this study is an analysis of the various ways the political party the Sweden Democrats talks about religion; primarily about Swedish Evangelical-Lutheran Christianity and the Church of Sweden.   The study investigates the party expressions on religion and nationalism, using theoretical models of interpretation, constructed for this specific purpose, out of hermeneutic methodology.   The purpose has been to analyse the different functions of the various ways the Sweden Democrats talk about religion, and to investigate how the references to religion legitimize the ideology of nationalism, with the aim to answer the following questions: How do the Sweden Democrats’ talk on religion function as an identity marker? In what way is it possible to distinguish an aspiration for cultural purity in the Sweden Democrats’ talk on religion? Is it possible to distinguish neo-racism in the Sweden Democrats’ talk on religion? In which ways can the Sweden Democrats’ talk on religion be regarded as political strategy?   The results demonstrate in which ways the Sweden Democrats apply religion to promote the party perceptions of nationalism, as well as to legitimize the party conceptions of the Swedish nation and the Swedish people: Swedish Christianity and the Church of Sweden are used to identify Swedish culture and to identify contrasting foreign culture. Swedish Christianity is used as the determining factor between the good Swedish people and the bad other people. Swedish Christianity is used as the determining factor between the right Swedish values and the wrong values of the other. Swedish Christian values are used as dividing criteria between the culturally pure Swedish people and the culturally impure other people. The degeneration of the Church of Sweden mirrors the degeneration of the Swedish society. Swedish Christian homogeneity will guarantee security for the Swedish people and the Swedish nation within the Swedish nation-state. Elements of religion and culture sort different peoples into different categories in the hierarchical view of humanity. Swedish Christianity and Swedish culture identify and define the Swedish people as innocent to the current precarious situation of the Swedish nation, and Swedish Christianity and Swedish culture identify and define the people of the other, which is to blame for this situation. The Swedish people is superior, to the non-Swedish people, because of superior Swedish religion and superior Swedish culture. Swedish Christianity is used to promote anti-democratic political positions. Swedish Christianity is used to legitimize coercion and force in the enforcement of Swedishness.
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Björck, Gustaf. "Förändring av Missionssynen? : Perspektiv på Svenska kyrkans mission 1945–2000 speglad av ledning och missionärer." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-229178.

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A change in missiology?: Perspectives on the theology of the Church of Sweden Mission 1945-2000, as reflected through leadership and by missionaries. Like orhermissionary organisations, the Church of Sweden Mission (CSM) has undegone farreaching change and development since its foundation in yhe nineteenth century, This study focuses on how missionaries and CSM's leadership have perceived the developments that have taken place. A survey was constructed and sent to all living missionaries during 2004-2005. Then six focus-group discussions were organised and various appeals for financial collections in local churches during the period 1945-1999 have been scrutinised. The methods employed are based on qualitative analysis (focus-groups), quantitative analysis (survey) and text analysis. A pilot survey, sent to a limited number of persons, was carried out in 2001 and provided guidance for the foumulation of questions both for the survey and for the focus-groups. Chapter 2 give Swedish historical perspectives on mission and missiology from the first beginning of interest in foreign mission around the year 1800 til 2000. Chapter 3 gives international perspectives on missiology after 1945 focusing two major international handbooks on missiology and a Norwegian handbook. Chapter 4: Survey to all missionaries 2004-2005. The answers to the survey showed a clear tendency in the shift of motivation from mission to dialogue and from evangelisation to diaconal and humanitarian goals. 38 per cent say that they have changed their own missiology. Chapter 5: Focus group discussions in 2005. The majority of the participants in the six different focus-group discussions stated that the CSM had gone through major changes both theologically and practically, during the period under study. Chapter 6: Appeals for collections 1945-1999. The analysis shows that evangelisation remained the overall motive that was given for the whole period. On one hand there was a widespread continuity over the whole period, and on the oter hand a certain change in diaconal motives from the 1970s onwards, which were more often presented side by side with evangelisation. All three studies point to a change from conservative theology, to first to liberal theology and then on to radical theology. The change being less clear in the collection appeals than in the survey and the focus-group discussions.
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Acheamong, Fredrick. "Decoupling Church-State Relation in Sweden : A Brief Post-Mortem." Thesis, Högskolan i Gävle, Avdelningen för kultur-, religions- och utbildningsvetenskap, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-12840.

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Five decades’ process of breaking more than four centuries of Church-State ties saw a major break-through at the stroke of the new millennium (the year 2000), with the implementation of legislative reforms aimed at giving the Church of Sweden a greater degree of liberty, while extending greater freedom to other religious communities in Sweden. Almost a decade after this historic legislation most stakeholders claim the impact of the reform has been significant. Indeed the decision to server Church-State ties for whatever purpose or reason, after such a long standing relation between the two, will by all means have implications for the Church that is separated, the State and the so called free churches and other religions in Sweden. Thus, this field study seeks to investigate the resultant impact of delimiting governmental power in the religious domain on the now autonomous church and the implications the separation has had for other “non-state churches” as well as the secularized state government in Sweden almost ten years after the reforms.
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Enyonam, Ayem Christine. "“Till Death Do Us Part” : Marriage in the Catholic Church and the Church of Sweden: a Comparison." Thesis, University of Gävle, Ämnesavdelningen för kultur- och religionsvetenskap, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-5034.

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Marriage is an institution found in every society, culture or religion in the world. The Catholic Church has maintained most of her seven Sacraments including that of marriage. The Church of Sweden, an established Evangelical Lutheran faith, born out of the 16th century Reformation has two Sacraments excluding marriage. This field study was carried out in Gävle, Sweden in spring 2009. A comparative study of marriage in the Catholic Church and the Church of Sweden and the reason each church alludes to based on scripture and tradition was to help me, an African Catholic, understand differences between the respective churches and also understand why the Church of Sweden accepts same sex marriages. This was my motivation for writing this paper. I hope this paper will serve as a study guide to new people who come to Sweden from other cultures to enable them understand why the “Modus Operandi” regarding church marriage in Sweden is different from the church marriage in their native countries.

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Ida, Sotti. "Hela Sveriges folkkyrka : En idéanalys av Sverigedemokraternas syn på kristendomen i Sverige och Svenska kyrkan." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-41720.

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The aim of this study is to describe ideas put forward by Sweden Democrats (Swedish: Sverigedemokraterna) about Christianity in Sweden and the Church of Sweden as a Folk Church, a church for a whole people, and how the political party uses Christianity as a part of constructing a Swedish identity. The investigation is based on official documents, newspaper articles, statements and political motions which are analysed using a form of text analysis called idea analysis. The theoretical frame of the investigation is founded on Claire Mitchell’s theory about religious content in ethnic identities and Einar Billing’s and Johan Alfred Eklund’s thoughts about what makes the Church of Sweden a Folk Church. The investigation shows, among other things, that the Sweden Democrats’ view of the Church of Sweden is similar to the thoughts of Eklund but they differ in their lack of references to theology. The investigation also shows that Christianity serves as an important marker for the Sweden Democrats in creating a Swedish identity.
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Owens, Tim. "Postmodern echoes of early church ecclesiological themes." Dallas, TX : Dallas Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.001-1248.

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Bergström, Helena. "The effects of a separation between a state church and a state : Participation and religious activity in the Evangelical-Lutheran churches in Sweden and Norway." Thesis, Jönköping University, JIBS, Political Science, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-8934.

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The purpose of this thesis is to examine the effects on religious participation and activity in a country that a separation between a state and a state church has. To do this I have compared Sweden and Norway. Norway still has a state church whereas Sweden does not as of January 1 2000. I decided to examine these two countries due to their similar backgrounds, geographical location and political systems. What I found when examining Sweden was that the separation did effect the religious participation compared to Norway. But Sweden has seen a decrease in church activities for a long time; the decrease would have taken place even without the separation, since Norway also had experiences this decrease over time. So my conclusion is, if Sweden had continued to have a state church, there would have been a similar decrease. However, it would probably have been smaller, then what have taken place after the separation. The different religious activities I have looked at, baptism, confirmation and marriage, have had different development over the years and have been affected differently by the separation. The decrease in religious activity in Sweden is not only caused by the separation between state and church, it is also a reaction against a changing society. The separation in Sweden lead to a larger decrease compared to Norway. Both the decrease in religious activity in Sweden and the separation was instead a reaction to a changing society, the role that the Swedish church once played has been replaced by other factors. One of the foundations to the political elements in Sweden has with this decrease and ultimately the separation been lost and if this also will have any effect on the involvement in secular organization, voting rates or political participation is too early to tell.

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Legnér, Mattias, and Mia Geijer. "On Historical Climate in Swedish Stone Churches." Högskolan på Gotland, Institutionen för kultur, energi och miljö, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:hgo:diva-829.

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Archival sources and historical methods have so far been underutilized in the research on past indoor climates in historic buildings. Before we can build a base of empirical knowledge, we need to discuss and develop the methodology. How would one go about researching the climate history of a building over the course of 50, 100 or 200 years? The purpose of this paper is to demonstrate the importance of archival sources when attempting to reconstruct the climate history of an historic building. Knowledge of the long term indoor climate of a church may support strategic decisions for a more sustainable use of resources. In order to show the feasibility of this, the paper will examine the maintenance and restoration of two medieval stone churches: Levide church on Gotland and Strängnäs cathedral. Levide is a small rural parish in which the church has never had central heating or mechanical ventilation. Using documents spanning a time period of more than 200 years it becomes evident that the church has always been a very humid environment with mould and rot appearing time and again. Already in the beginning of the 19th century, the diocese urged the parish to obtain a heated vestry in order to increase the thermal comfort of the priest and the school children, and to preserve the liturgical objects. This and other statements show that the diocese, but not necessarily the parishes themselves, showed an interest in indoor climate in the 19th century. A stove and chimney were installed in the beginning of the 20th century. Findings show long term problems with keeping parish records, the mass robe and other liturgical objects in this humid climate. Water leakages, the buffering capacity of the thick walls and traditions in managing the church, such as airing in spring and summer, have been strainful to the building itself. Although the level of thermal comfort has improved, it is doubtful whether intermittent electrical heating, introduced in the 1950s, has had positive impact on the conservation of the building. Strängnäs is a cathedral and a burial church for some of the members of the royal Vasa family. The church is thus both a historically important monument and a sanctuary. In contrast with the small parish church the cathedral was in almost daily use, and also visited by tourists. When Guerneys ovens were introduced in Sweden by Bolinders in the 1870th, as many as six where installed to heat the church. In the same period a larger restoration of the church was planned. The planned restoration was however delayed. When the restoration were about to be executed some 25 years later, the new techniques for heating had been established and the old ovens were deemed obsolete for several reasons. An interesting debate on what techniques, steam, hot air or a water based system took place. The discussions concerned the convenience of the installations, maintenance and economy of the different systems, the comfort of the churchgoers, the esthetical effects and archaeological matters.
Kulturarvet och komforten: frågan om lämpligt inomhusklimat i kulturbyggnader under 1900-talet
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Books on the topic "Swedes' church"

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Marianne, Mackenzie, ed. The eight Old Swedes' churches of New Sweden. Wilmington, Del: New Sweden Centre, Kalmar Nyckel Museum Institute, 1999.

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Wunderlich, Gene. Stone church: A prairie parable. Minot, ND: Swedish Heritage Society of NW North Dakota, 2007.

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D. L. Moody and Swedes: Shaping evangelical identity among Swedish mission friends, 1867-1899. Linko ping: Linko ping university, Department of culture and communication, 2008.

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The Hedstroms and the Bethel Ship saga: Methodist influence on Swedish religious life. Carbondale: Southern Illinois University Press, 1992.

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Lutheranism and Anglicanism in Colonial New Jersey: An early ecumenical experiment in New Sweden. Lewiston: E. Mellon Press, 1988.

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Erickson, Scott E. David Nyvall and the shape of an immigrant church: Ethnic, denominational, and educational priorities among Swedes in America. Uppsala: Uppsala University, 1996.

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The 1693 census of the Swedes on the Delaware: Family histories of the Swedish Lutheran Church members residing in Pennsylvania, Delaware, West New Jersey & Cecil County, Md., 1638-1693. Winter Park, Fla: SAG Publications, 1993.

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Craig, Peter Stebbins. The 1693 census of the Swedes on the Delaware: Family histories of the Swedish Luteran Church members residing in Pennyslvania, Delaware, West New Jersey and Cecil County, Md. 1638-1693. Winter Park, FL: SAG Publications, 1993.

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Liturgy of the Church of Sweden, 1980-2000. Grand Rapids, Mich: W.B. Eerdmans Pub. Co., 2012.

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Mirja, Varpio, and Göteborgs universitetsbibliotek, eds. Church Slavonic books in Sweden: Gothenburg and Skara : catalogue. Göteborg: University of Gothenburg, 2009.

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Book chapters on the topic "Swedes' church"

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Ellis, Roger. "Text and Controversy: In Defence of St Birgitta of Sweden." In Medieval Church Studies, 303–21. Turnhout: Brepols Publishers, 2005. http://dx.doi.org/10.1484/m.mcs-eb.3.3581.

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Berntson, Martin. "The Church of Sweden and the Community of Protestant Churches in Europe." In Were We Ever Protestants?, edited by Sivert Angel, Hallgeir Elstad, and Eivor Andersen Oftestad, 329–50. Berlin, Boston: De Gruyter, 2019. http://dx.doi.org/10.1515/9783110600544-019.

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Holmström, Marie. "Alvastra in Östergötland, Sweden: A Medieval Political and Religious Centre of Power." In Medieval Church Studies, 81–110. Turnhout: Brepols Publishers, 2013. http://dx.doi.org/10.1484/m.mcs-eb.1.101847.

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Salonen, Kirsi. "Between Uppsala and Rome: Swedish Bishops’ Contacts with the Papal Curia in the Late Middle Ages." In Medieval Church Studies, 289–306. Turnhout: Brepols Publishers, 2021. http://dx.doi.org/10.1484/m.mcs-eb.5.120622.

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Igrutinović, Danica, and Mariecke van den Berg. "Ecce Homo in Sweden and Serbia: State, Church, and Blasphemy." In Public Discourses About Homosexuality and Religion in Europe and Beyond, 261–83. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-56326-4_12.

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Gullbrandsson, R., and M. Hallgren. "Three hybrid church roofs from 1150–1200 in Western Sweden." In History of Construction Cultures, 39–46. London: CRC Press, 2021. http://dx.doi.org/10.1201/9781003173434-109.

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Skjoldli, Jane. "In the Wake of God’s Fire: Transforming Charisma and Charismata in the Reconstruction of a Local Church." In Charismatic Christianity in Finland, Norway, and Sweden, 81–107. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-69614-0_4.

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Klackenberg, Henrik. "Coin finds and coin use in the medieval round church at Klåstad, Östergötland, Sweden." In Coins in Churches, 332–50. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003094814-14.

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Shepherd, Carol A. "Too Hot to Handle: A Denominational Sweep of Bisexual Erasure in the Church." In Bisexuality and the Western Christian Church, 43–69. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-94679-5_3.

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Wejryd, Anders. "What Liberates and Limits a Bishop and an Archbishop in Church of Sweden?" In Issues in Science and Religion: Publications of the European Society for the Study of Science and Theology, 231–40. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-23944-6_18.

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Conference papers on the topic "Swedes' church"

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Campo-Ruiz, Ingrid. "Experimenting with prototypes: architectural research in Sweden after Le Corbusier’s projects." In LC2015 - Le Corbusier, 50 years later. Valencia: Universitat Politècnica València, 2015. http://dx.doi.org/10.4995/lc2015.2015.893.

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Abstract: Le Corbusier’s architectural production throughout the twentieth century served as a reference for subsequent developments in architecture and urban planning in Sweden. Some of the buildings and urban plans subsequently developed in Sweden and influenced by Le Corbusier’s ideas and projects also impacted on the international architectural scene. This research analyses how the study of Le Corbusier’s works affected projects in Sweden from the 1920s to the 1970s and how they also became an international standard. Le Corbusier’s works provided a kind of prototype, with which Swedish architects experimented in alternative ways. During the 1920s, Le Corbusier’s Pavilion de l’Esprit Nouveau and the Stuttgart Weissenhofsiedlung impressed influential Swedish architect, including Uno Åhrén, Gunnar Asplund and Sven Markelius, who later became proponents of modernism in Sweden. The 1930 Stockholm Exhibition marked a breakthrough for functionalism in Sweden. After 1930, urban plans for Stockholm and its suburbs reflected some of Le Corbusier’s ideas, such as the urban plan by Sven Markelius, and Vällingby’s town centre by Leif Reinius and Sven Backström. After 1950, Léonie Geisendorf , Ralph Erskine, Sigurd Lewerentz and Peter Celsing placed considerable emphasis on rough texture in poured concrete. Lewerentz, who admired the works of Le Corbusier, designed the churches of Markuskyrkan in 1956 and St Peter’s in Klippan in 1966, with a wider international impact. Reyner Banham included several works by Le Corbusier and also Markuskyrkan Church by Lewerentz in his book The New Brutalism: Ethic or Aesthetic? in 1966. Keywords: Sweden, twentieth-century architecture, urban planning, prototype, architectural experiment, functionalism. DOI: http://dx.doi.org/10.4995/LC2015.2015.893
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