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Journal articles on the topic 'Swedes' church'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Paulsen Galal, Lise, Louise Lund Liebmann, and Magdalena Nordin. "Routes and relations in Scandinavian interfaith forums: Governance of religious diversity by states and majority churches." Social Compass 65, no. 3 (July 30, 2018): 329–45. http://dx.doi.org/10.1177/0037768618787239.

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In the Scandinavian countries of Denmark, Norway, and Sweden, as elsewhere in Europe, governance of religious diversity has become a matter of renewed concern. A unique aspect of the Scandinavian situation is the hegemonic status of the respective Lutheran Protestant majority churches, usually referred to as ‘folk churches’, with which the majority of the population associates, alongside a prevalence of high degrees of regional secularism. As such, the majority churches have played a key role as both instigators and organisers of several interfaith initiatives, and have thereby come to interact with the public sphere as providers of diversity governance. Based on country-level studies of policy documents on majority-church/interreligious relations and field studies, this article sets out to explore the prompting and configuration of majority-church-related interfaith initiatives concerning church–state relations and the governance of religious diversity.

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12

Kofod-Svendsen, Flemming. "Carl Olof Rosenius’ teologi med særligt henblik på hans kirkesyn." Dansk Teologisk Tidsskrift 79, no. 1 (February 10, 2016): 22–40. http://dx.doi.org/10.7146/dtt.v79i1.105775.

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Carl Olof Rosenius, son of a vicar, grew up in Northern Sweden, where his family was active in a revival movement inspired by Lutheran theology. Early in life he decided to become a clergyman, but due to sickness and bad financial circumstances he never managed to complete his theological studies. He became a lay preacher and a very influential editor of the edifying magazine Pietisten [The Pietist]. Through this he became the spiritual leader of the emerging revival movement known as new evangelism. His theology was strongly influenced by Luther’s understanding of law and gospel. He had a particular spiritual gift to minister the gospel to awakened and seeking persons so they might come to live an evangelical Christian life. He wanted to promote a revival movement within the Swedish Church and rejected all separatism and the idea of forming a free church, just as he was against lay people’s celebration of Holy Communion. He rejected the incipient Baptist Movement and broke with Evangelical Alliance. Some of his disciples chose to form free churches.

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13

Nilsson, Per-Erik. "“Shame on the church of Sweden”: Radical nationalism and the appropriation of Christianity in contemporary Sweden." Critical Research on Religion 8, no. 2 (January 14, 2020): 138–52. http://dx.doi.org/10.1177/2050303219900252.

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During the last decade, the populist radical nationalist party, the Sweden Democrats (SD), has gone from being a minor party to become Sweden’s third largest party in parliament. In this article, the author shows how the category of Christianity has come to play a pivotal role in the party’s political identification. Drawing on Ernesto Laclau’s analysis of populism, the author argues that Christianity should be understood as a projection surface for fantasies of an ethnically and culturally superior homogenous nation vis-à-vis constructed national others. In a populist logic, Christianity has thus become a way to distinguish the SD from its articulated external (e.g., Muslims, immigrants) and internal (liberalism, feminism) political foes. By appropriating Christianity, the SD articulates itself as the guardian of true Christianity, the future savior of a Church allegedly hijacked by external and internal foes, and in the long run, the Swedish nation.

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14

Waldron, Richard. ""A True Servant of the Lord" : Nils Collin, the Church of Sweden, and the American Revolution in Gloucester County." New Jersey History 126, no. 1 (October 26, 2011): 96–103. http://dx.doi.org/10.14713/njh.v126i1.1106.

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The following is the text of a talk, “Nils Collin, the Church of Sweden, and the American Revolution in Southern New Jersey,” presented during the conference “Piety, Politics and Public Houses: Churches, Taverns and Revolution in New Jersey,” (complementing the exhibition "Caught in the Crossfire: New Jersey Churches and Taverns in the American Revolution"), New Jersey State Museum, Trenton, New Jersey, March 8, 2003.

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15

Zachrisson, Terese. "The Saint in the Woods: Semi-Domestic Shrines in Rural Sweden, c. 1500–1800." Religions 10, no. 6 (June 17, 2019): 386. http://dx.doi.org/10.3390/rel10060386.

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In the seventeenth century, a common saying in parts of rural Sweden when discussing someone lacking in piety was that they went to neither church nor cross. This reflects the practice of placing shrines in the fields, along the roads and in the woods as a communal semi-domestic complement to official church space. In the remote woodland areas of Sweden, the distance between parish churches could be considerable, and many parishioners were not able to attend church on a regular, weekly basis. At these sites, parishioners could kneel and make their prayers as a complement to church service. However, they could also be used as points of contact in communicating domestic issues with the divine, with votives being left at the shrines by those hoping for deliverance from disease and difficult childbirths. In the post-reformation period, such sites were regarded with suspicion by the higher ranks of the clergy, and were often considered “idolatrous” and “superstitious”. Yet, they seem to have filled an important religious need among their laity that made it possible to interact with the divine on sites bordering the domestic and the public space of the church.

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16

Gemzöe, Lena. "In Nature’s Cathedral: Caminoization and Cultural Critique in Swedish Pilgrim Spirituality." Numen 67, no. 5-6 (September 1, 2020): 483–507. http://dx.doi.org/10.1163/15685276-12341599.

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Abstract Two parallel, interrelated waves of interest in pilgrimage on foot has surged in Sweden since the 1990s: participation in the international Camino pilgrimage and a vernacular pilgrimage movement in the Evangelical Lutheran Church of Sweden. In this article, the interconnections between the two strands are explored. In both settings, attention is paid primarily to walking itself, illustrating a key facet of Caminoization: the stress on the journey rather than the destination. It is argued here that the pilgrimage walks in the Church of Sweden are modeled on a Caminoized notion of pilgrimage, built into the Swedish word pilgrimsvandring. This notion of pilgrimage functions as an open category that can connect to both religious heritages and social and cultural trends in new ways. A key outcome of the spread of Caminoized pilgrimage is the rise of a pilgrim spirituality that celebrates simplicity and communing with nature, and carries with it a cultural critique of postindustrial society, further accentuated in the pilgrimage movement’s recent turn to ecology and climate action.

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17

Abdu, William. "Christiane Church, Gothenburg, Sweden." Spine 37, no. 12 (May 2012): i. http://dx.doi.org/10.1097/brs.0b013e31825d041d.

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18

Markkola, Pirjo. "The Long History of Lutheranism in Scandinavia. From State Religion to the People’s Church." Perichoresis 13, no. 2 (October 1, 2015): 3–15. http://dx.doi.org/10.1515/perc-2015-0007.

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Abstract As the main religion of Finland, but also of entire Scandinavia, Lutheranism has a centuries-long history. Until 1809 Finland formed the eastern part of the Swedish Kingdom, from 1809 to 1917 it was a Grand Duchy within the Russian Empire, and in 1917 Finland gained independence. In the 1520s the Lutheran Reformation reached the Swedish realm and gradually Lutheranism was made the state religion in Sweden. In the 19th century the Emperor in Russia recognized the official Lutheran confession and the status of the Lutheran Church as a state church in Finland. In the 20th century Lutheran church leaders preferred to use the concept people’s church. The Lutheran Church is still the majority church. In the beginning of 2015, some 74 percent of all Finns were members of the Evangelical Lutheran Church of Finland. In this issue of Perichoresis, Finnish historians interested in the role of church and Christian faith in society look at the religious history of Finland and Scandinavia. The articles are mainly organized in chronological order, starting from the early modern period and covering several centuries until the late 20th century and the building of the welfare state in Finland. This introductory article gives a brief overview of state-church relations in Finland and presents the overall theme of this issue focusing on Finnish Lutheranism. Our studies suggest that 16th and early 17th century Finland may not have been quite so devoutly Lutheran as is commonly claimed, and that late 20th century Finland may have been more Lutheran than is commonly realized.

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19

Chow, Alexander, and Jonas Kurlberg. "Two or Three Gathered Online: Asian and European Responses to COVID-19 and the Digital Church." Studies in World Christianity 26, no. 3 (November 2020): 298–318. http://dx.doi.org/10.3366/swc.2020.0311.

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In the midst of the COVID-19 pandemic, there has been a rapid increase in the use of digital technology by Christian communities worldwide. This paper offers a cross-continental analysis of how churches in Asia (Hong Kong and Singapore) and Europe (the United Kingdom and Sweden) understand and choose to implement (or resist) online services or Mass. Undoubtedly, there are practical reasons behind differences which can be observed, such as the technological readiness found amongst church leadership and laity, and past experiences of public health crises, such as the 2002–2004 SARS outbreak. However, accompanying these developments are debates around the theological implications of digitising church ministries, and the general concern that the digital church is somehow not ‘church’ or, even, not ‘Christian’. Different contextual perspectives help us to understand that the digital church offers a new dimension of the church embodied and, therefore, one that has the potential to live out the missio Dei within and beyond the COVID-19 pandemic.

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20

Åkerman, Susanna. "Queen Christina’s esoteric interests as a background to her Platonic Academies." Scripta Instituti Donneriani Aboensis 20 (January 1, 2008): 17–37. http://dx.doi.org/10.30674/scripta.67324.

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In 1681 the blind quietist, Francois Malaval, stated that Queen Christina of Sweden late in life had ‘given up’ [Hermes] Trismegistos and the Platonists, in favour of the Church fathers. The statement does not explain what role the Church fathers were to play in her last years, but it does show that Christina really had been interested in the rather elitist and esoteric doctrine of Hermetic Platonic Christianity. In this article the author looks at her library to show the depth of this Hermetic involvement. Her interest serves as a background to her life as ex-queen in Italy after her famous abdication from the Swedish throne in 1654, when she was 27 years old.

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21

Rydell, Jens, Johan Eklöf, and Sonia Sánchez-Navarro. "Age of enlightenment: long-term effects of outdoor aesthetic lights on bats in churches." Royal Society Open Science 4, no. 8 (August 2017): 161077. http://dx.doi.org/10.1098/rsos.161077.

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We surveyed 110 country churches in south-western Sweden for presence of brown long-eared bats Plecotus auritus in summer 2016 by visual inspection and/or evening emergence counts. Each church was also classified according to the presence and amount of aesthetic directional lights (flood-lights) aimed on its walls and tower from the outside. Sixty-one of the churches had previously been surveyed by one of us (J.R.) between 1980 and 1990, before lights were installed on Swedish churches, using the same methods. Churches with bat colonies had decreased significantly in frequency from 61% in 1980s to 38% by 2016. All abandoned churches had been fitted with flood-lights in the period between the two surveys. The loss of bat colonies from lit churches was highly significant and most obvious when lights were applied from all directions, leaving no dark corridor for the bats to leave and return to the roost. In contrast, in churches that were not lit, all of 13 bat colonies remained after 25+ years between the surveys. Lighting of churches and other historical buildings is a serious threat to the long-term survival and reproduction of light-averse bats such as Plecotus spp. and other slow-flying species. Bat roosts are strictly protected according to the EU Habitats Directive and the EUROBATS agreement. Lighting of buildings for aesthetic purposes is becoming a serious environmental issue, because important bat roosts are destroyed in large numbers, and the problem should be handled accordingly. As a start, installation of flood-lights on historical buildings should at least require an environmental impact assessment (EIA).

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Jahr, Ernst Håkon. "Et fysisk objekt fra kardinal Nicolaus Breakespears legat til Norden 1152-54." Scripta Neophilologica Posnaniensia, no. 18 (February 7, 2019): 191–95. http://dx.doi.org/10.14746/snp.2018.18.16.

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A physical object from Cardinal Nicolaus Breakspear’s legation to Scandinavia, 1152-54This article gives an account of the background and discovery of the only remaining physical object from Cardinal Nicolaus Breakspear’s legation to Scandinavia 1152–54 on behalf of Pope Eugenius III. The Pope had invested in Cardinal Breakspear the authority to negotiate and make decisions on the organisation of the church in the three Scandinavian kingdoms: Denmark, Norway and Sweden. Until then, the church in the whole of Scandinavia was under the archbishop of Lund. Lund at that time was part of Denmark, not of Sweden, as it is today. During his time in Norway, Cardinal Breakspear (c. 1100–1159) reorganised the Norwegian church under its own archbishop in Nidaros (Trondheim), and established a new Norwegian diocese in Hamar. The Pope’s plan was in addition to establish another archbishopry in Sweden, but that could not yet be achieved due to internal Swedish disagreements. The Sweden church, therefore, remained under the archbishop of Lund. When Cardinal Breakspear left Scandinavia from the town of Lomma close to Lund, he somehow must have dropped a lead seal which was attached to a letter from the Pope. This seal was then accidentally refound in the middle of the 1980s when Mr. Per Olsson dug in his garden in Lomma. He thought he had found an old coin and kept it in a drawer in his house. Per Olsson’s son, Magnus Linnarsson, later found out that the seal was from Pope Eugenius III. It is highly probable that this seal today is the only remaining physical artifact of Cardinal Breakspear’s legation to Scandinavia 1152–54. Cardinal Breakspear soon after his return to Rome became the new Pope under the name (H)Adrian IV. Until Pope John Paul II visited Norway in 1989, Nikolaus Breakspear is the only Pope ever to have set foot in Norway, and that happened before he was elected Pope. The seal is since 2011 included in the collections of Lund’s Historical Museum.

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Ideström, Jonas, and Stig Linde. "Welfare State Supporter and Civil Society Activist: Church of Sweden in the “Refugee Crisis” 2015." Social Inclusion 7, no. 2 (June 24, 2019): 4–13. http://dx.doi.org/10.17645/si.v7i2.1958.

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2015 was a year of an unprecedented migration from the Middle East to Europe. Sweden received almost 163,000 asylum applications. The civil society, including the former state church, took a notable responsibility. In a situation where the welfare systems are increasingly strained, and both the welfare state and the majority church are re-regulated, we ask: how does this play out in local contexts? This article reports from a theological action research project within a local parish in the Church of Sweden. The Lutheran church has from year 2000 changed its role to an independent faith denomination. The study describes the situation when the local authority and the parish together run temporary accommodation for young asylum seekers. For the local authority the choice of the church as a collaborator was a strategic choice. For the local parish this occasion verified the mission of the church. Confirming its former role as carrier of societal beliefs and values the Church of Sweden supports the welfare state. At the same time, the church explores a new role as a faith denomination and part of the civil society.

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24

Norlin, Björn, and David Sjögren. "Educational history in the age of apology." Educare - vetenskapliga skrifter, no. 1 (March 14, 2019): 69–95. http://dx.doi.org/10.24834/educare.2019.1.4.

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Reconciliation processes – wherein governments and other organizations examine their past institutional practices to understand contemporary problems in relation to minorities or indigenous groups – have become a widespread international phenomenon in recent decades. In Sweden, such an ongoing process is the reconciliation work between the Church of Sweden and the Sami. In this process, which recently resulted in the publication of a scholarly anthology (or a “white book”), educational history has come to play a vital part. The present article uses the Church of Sweden’s White Book as an empirical object of study to examine in more detail the role and significance of knowledge of educational history for this specific reconciliation process. By focusing on various scientific complexities and epistemological tensions that tend to arise in these kinds of undertakings, this paper also aims to problematize the white book genre itself as a path to historical knowledge. By doing this, this article’s overall ambition is to contribute to future scholarly work in reconciliation activities, white papers and truth commissions. This study applies a qualitative content analysis and connects theoretically to the growing field of transitional justice research.

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Bevir, Mark. "The Labour Church Movement, 1891–1902." Journal of British Studies 38, no. 2 (April 1999): 217–45. http://dx.doi.org/10.1086/386190.

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Historians of British socialism have tended to discount the significance of religious belief. Yet the conference held in Bradford in 1893 to form the Independent Labour Party (I.L.P.) was accompanied by a Labour Church service attended by some five thousand persons. The conference took place in a disused chapel then being run as a Labour Institute by the Bradford Labour Church along with the local Labour Union and Fabian Society. The Labour Church movement, which played such an important role in the history of British socialism, was inspired by John Trevor, a Unitarian minister who resigned to found the first Labour Church in Manchester in 1891. At the new church's first service, on 4 October 1891, a string band opened the proceedings, after which Trevor led those present in prayer, the congregation listened to a reading of James Russell Lowell's poem “On the Capture of Fugitive Slaves,” and Harold Rylett, a Unitarian minister, read Isaiah 15. The choir rose to sing “England Arise,” the popular socialist hymn by Edward Carpenter:England arise! the long, long night is over,Faint in the east behold the dawn appear;Out of your evil dream of toil and sorrow—Arise, O England, for the day is here;From your fields and hills,Hark! the answer swells—Arise, O England, for the day is here.As the singing stopped, Trevor rose to give a sermon on the religious aspect of the labor movement. He argued the failure of existing churches to support labor made it necessary for workers to form a new movement to embody the religious aspect of their quest for emancipation.

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Nykvist, Martin. "A Homosocial Priesthood of All Believers: Laity and Gender in Interwar Sweden." Church History 88, no. 2 (June 2019): 440–64. http://dx.doi.org/10.1017/s0009640719001185.

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Around the turn of the twentieth century, there was a growing concern within the Church of Sweden that the church was, to a too large extent, managed by the clergy alone. In an attempt to give the laity a more active and influential role in the Church of Sweden, the Brethren of the Church was established in 1918. Since it was only possible for men to become members, the organization simultaneously addressed a different issue: the view that women had become a much too salient group in church life. This process was described by the Brethren and similar groups as a “feminization” of the church, a phrasing which later came to be used by historians and theologians to explain changes in Western Christianity in the nineteenth century. In other words, the Brethren considered questions of gender vital to their endeavor to create a church in which the laity held a more prominent position. This article analyzes how the perceived feminization and its assumed connection to secularization caused enhanced attempts to uphold and strengthen gender differentiation in the Church of Sweden in the early twentieth century. By analyzing an all-male lay organization, the importance of homosociality in the construction of Christian masculinities will also be discussed.

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Hansson, Per. "Clerical Misconduct in the Church of Sweden 2000–2004." Ecclesiastical Law Journal 12, no. 1 (January 2010): 17–32. http://dx.doi.org/10.1017/s0956618x09990366.

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The Church of Sweden, being the national Lutheran Church, was disestablished in 2000 and former state obligations were transferred to the church. Major changes were effected in the oversight of the clergy and all complaints were thereafter to be handled by the church itself. This article considers empirical data concerning those complaints and makes an evaluative comparison with the previous system.

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FRIEDNER, Lars. "Church and State in Sweden 2002." European Journal for Church and State Research - Revue européenne des relations Églises-État 10 (January 1, 2003): 121–23. http://dx.doi.org/10.2143/ejcs.10.0.2005667.

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FRIEDNER, Lars. "Church and State in Sweden 2003." European Journal for Church and State Research - Revue européenne des relations Églises-État 11 (December 31, 2004): 59–62. http://dx.doi.org/10.2143/ejcs.11.0.2029493.

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SCHÖTT, Robert. "Church and State in Sweden 1994." European Journal for Church and State Research - Revue européenne des relations Églises-État 2 (January 1, 1995): 131–33. http://dx.doi.org/10.2143/ejcs.2.0.2002887.

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PERSENIUS, Ragnar. "Church and State in Sweden 1995." European Journal for Church and State Research - Revue européenne des relations Églises-État 3 (January 1, 1996): 121–25. http://dx.doi.org/10.2143/ejcs.3.0.2002863.

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PERSENIUS, Ragnar. "Church and State in Sweden 1996." European Journal for Church and State Research - Revue européenne des relations Églises-État 4 (January 1, 1997): 155–60. http://dx.doi.org/10.2143/ejcs.4.0.2002841.

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Hansson, Klas. "Democracy and the Church of Sweden." Studia Theologica - Nordic Journal of Theology 71, no. 2 (May 3, 2017): 100–126. http://dx.doi.org/10.1080/0039338x.2017.1323315.

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Nilsson, Nils-Henrik. "The Church of Sweden Service Book." Studia Liturgica 31, no. 1 (March 2001): 92–100. http://dx.doi.org/10.1177/003932070103100110.

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Galal, Lise Paulsen, Alistair Hunter, Fiona McCallum, Sara Lei Sparre, and Marta Wozniak-Bobinska. "Middle Eastern Christian Spaces in Europe: Multi-sited and Super-diverse." Journal of Religion in Europe 9, no. 1 (March 7, 2016): 1–25. http://dx.doi.org/10.1163/18748929-00901002.

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Despite little scholarly attention, Middle Eastern Christian Churches are a well-established element of the European religious landscape. Based on collaborative research, this article examines how three mutual field visits facilitated a deeper understanding of the complexity that characterises church establishment and activities among Iraqi, Assyrian/Syriac and Coptic Orthodox Christians in theuk, Sweden and Denmark. Exploring analytical dimensions of space, diversity, size, and minority position we identify three positions of Middle Eastern Christians: in London as the epitome of super-diversity, in Copenhagen as a silenced minority within a minority, and in Södertälje as a visible majority within a minority.

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Evertsson, Jakob. "Anticlericalism and Early Social Democracy in Sweden in the 1880s." Church History and Religious Culture 97, no. 2 (2017): 248–66. http://dx.doi.org/10.1163/18712428-09702004.

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This article examines early socialist anticlericalism directed against the clergy of the Church of Sweden in the late nineteenth century. Research on socialist critiques and the Church of Sweden is generally lacking, and no attempt has been made to interpret the critique using the concept of anticlericalism. This study analyses the Social Democrats’ official newspaper Socialdemokraten and demonstrates that socialist anticlericalism was focused on clerical lifestyles, the church as a class institution, and often religion itself. A critical analysis of the arguments reveals that the satire and exaggeration already familiar to many were commonly used in anticlerical rhetoric when describing the clergy. The ultimate aim of the critique was the abolition of the Established Church because it was considered to provide a conservative religious ideology for the state.

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PERSENIUS, Ragnar. "Church and State in Sweden in 1997." European Journal for Church and State Research - Revue européenne des relations Églises-État 5 (January 1, 1998): 131–35. http://dx.doi.org/10.2143/ejcs.5.0.2002816.

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FRIEDNER, Lars. "Church and State in Sweden in 1998." European Journal for Church and State Research - Revue européenne des relations Églises-État 6 (January 1, 1999): 181–88. http://dx.doi.org/10.2143/ejcs.6.0.2002790.

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FRIEDNER, Lars. "Church and State in Sweden in 1999." European Journal for Church and State Research - Revue européenne des relations Églises-État 7 (January 1, 2000): 225–31. http://dx.doi.org/10.2143/ejcs.7.0.565586.

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FRIEDNER, L. "Church and State in Sweden in 2000." European Journal for Church and State Research - Revue européenne des relations Églises-État 8 (January 1, 2001): 255–59. http://dx.doi.org/10.2143/ejcs.8.0.505024.

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FRIEDNER L. "Church and State in Sweden in 2000." European Journal for Church and State ResearchRevue europ?enne des relations ?glises-?tat 8, no. 1 (April 14, 2005): 255–59. http://dx.doi.org/10.2143/ejcs.8.1.505024.

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FRIEDNER, L. "Church and State in Sweden in 2001." European Journal for Church and State Research - Revue européenne des relations Églises-État 9 (January 1, 2002): 157–63. http://dx.doi.org/10.2143/ejcs.9.0.505219.

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FRIEDNER L. "Church and State in Sweden in 2001." European Journal for Church and State ResearchRevue europ?enne des relations ?glises-?tat 9, no. 1 (April 14, 2005): 157–63. http://dx.doi.org/10.2143/ejcs.9.1.505219.

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Gustafsson, Göran. "Sweden: A folk Church under political influence." Studia Theologica - Nordic Journal of Theology 44, no. 1 (January 1990): 3–16. http://dx.doi.org/10.1080/00393389008600082.

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Nilsson, Ulrika Lagerlöf. "THE BISHOPS IN THE CHURCH OF SWEDEN." Scandinavian Journal of History 30, no. 3-4 (September 2005): 308–19. http://dx.doi.org/10.1080/03468750500288872.

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Willander, Erika. "Confirmation Candidates in the Church of Sweden." Journal of Empirical Theology 30, no. 1 (June 23, 2017): 104–21. http://dx.doi.org/10.1163/15709256-12341353.

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This article is about confirmation preparation in the Church of Sweden from the viewpoint of the confirmation candidates. It focuses on whether or not the confirmation candidates’ expectations, experiences and beliefs support the goals of confirmation that the Church of Sweden has formulated in its general guidelines for confirmation. The results showed points of agreement (e.g. expectations to come to one’s own decision about God, having fun and experiencing community in the confirmation group) and points of departure (e.g. expectations of gifts at the end of the confirmation period). The results also showed that experiences met the confirmation candidates’ expectations (e.g. experiences of learning while having fun). In addition, the confirmation candidates’ beliefs were changed by confirmation preparation. The article ends with a discussion on how general guidelines may function as guiding principles for confirmation.

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Fridolfsson, Charlotte, and Ingemar Elander. "Between Securitization and Counter-Securitization: Church of Sweden Opposing the Turn of Swedish Government Migration Policy." Politics, Religion & Ideology 22, no. 1 (January 2, 2021): 40–63. http://dx.doi.org/10.1080/21567689.2021.1877671.

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Babajan, Tigran, and Pernilla Jonsson. "Leaving a Folk Church: Patterns of Disaffiliation from the Church of Sweden." Nordic Journal of Religion and Society 34, no. 01 (September 8, 2021): 40–55. http://dx.doi.org/10.18261/issn.1890-7008-2021-01-04.

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Gustafsson, Göran. "Church–state separation Swedish-style." West European Politics 26, no. 1 (January 2003): 51–72. http://dx.doi.org/10.1080/01402380412331300197.

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Cranmer, Frank. "The Church of Sweden and the Unravelling of Establishment." Ecclesiastical Law Journal 5, no. 27 (July 2000): 417–30. http://dx.doi.org/10.1017/s0956618x00004014.

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The Church of England and the Church of Sweden have been in communion with one another since the early 1920s and have much in common. Both maintain the historic episcopate, both place great emphasis on liturgy, and since the Reformation both have long been ‘by law established’—a process which began in Sweden when Gustavus Vasa took the throne in 1523 after the successful war of liberation against Denmark, was confirmed by the Riksdag of Västerås in 1544 and, after some vicissitudes, was finally settled by the Pact of Succession of 1604.

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