Relevant bibliographies by topics / Swedish Lutherans

Contents

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

Academic literature on the topic 'Swedish Lutherans'

Author: Grafiati
Published: 4 June 2021
Last updated: 23 February 2023

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Journal articles on the topic "Swedish Lutherans"

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Nilsson, Nils-Henrik. "Eucharistic Prayer and Lutherans: A Swedish Perspective." Studia Liturgica 27, no. 2 (September 1997): 176–99. http://dx.doi.org/10.1177/003932079702700204.

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Sidenvall, Erik. "Swedish and American Lutherans Negotiate Joining the World Council." Lutheran Quarterly 35, no. 4 (2021): 401–21. http://dx.doi.org/10.1353/lut.2021.0092.

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Lindmark, Daniel. "Literature for Swedish Lutherans in Colonial America, 1696–1730." Paedagogica Historica 37, no. 1 (January 2001): 35–54. http://dx.doi.org/10.1080/0030923010370103.

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Kopiczko, Andrzej. "Catholic churches and ministry in Malbork in the years 1525–1772." Masuro-⁠Warmian Bulletin 287, no. 1 (April 15, 2015): 35–59. http://dx.doi.org/10.51974/kmw-142669.

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The article presents the history of the Catholic churches, operating in Malbork in the early modern period. Most attention was paid to the parish St. John the Evangelist, which – with short breaks in the second half of the sixteenth century and during the First Swedish-Polish War – remained in the hands of Catholics. With post-visit protocols learn about repairs carried out, the order of worship and involvement of the clergy. On the basis of the preserved since 1700 year vital records we can conclude that each year about 200 children was baptized and was contained from 50 to 150 weddings. Since the second half of the eighteenth century there are also records of marriages concluded by Lutherans in the Catholic Church, even when both spouses were not Catholics.Apart from the parish of St. John the Evangelist churches still functioning: the castle of the Blessed Virgin Mary, St. Lawrence and the hospital of the Holy Spirit and Chapels.A major role in the pastoral care in the modern era played the Jesuits, who have taken the ministry in 1618.
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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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Andreev, A., and Yu Andreeva. "Lutheran population of Saint Petersburg in the first half of the 18th century according to the paris h marriage regis ters." Bulletin of the South Ural State University Series «Social Sciences and the Humanities» 20, no. 04 (2020): 6–13. http://dx.doi.org/10.14529/ssh200401.

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Based on the marriage registers of the Lutheran congregation of St. Peter and Vasileostrovskaya community (in the future — St. Catherine) the article recreates the models of national and social structures of Petersburg Lutherans in the first half of the 18th century. The author found that German communities included, in addition to Germans, a small percentage of Swedes and Poles. By the middle of the century, with the total number of Lutheran communities in St. Petersburg in 1500—1700 believers of both sexes, they could contain about 1200—1300 persons of German nationality, 150—200 Finns, about a hundred Swedes, several dozen people (no more than fifty) Germanized Polish. The article makes a clear conclusion that among the Petersburg Lutherans had predominated craftsmen of working professions and clerks. They may have numbered more than seven hundred in the middle of the 18th century. The military, merchants, and officials were represented in much smaller proportions.
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Zillén, Erik. "Fable and Lutheranization in 16th and early 17th century Sweden." Reinardus / Yearbook of the International Reynard Society 21 (December 17, 2009): 201–17. http://dx.doi.org/10.1075/rein.21.14zil.

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This paper argues that the Reformation and the adoption of Lutheranism as a state religion had a great and lasting impact on the history of the Aesopic fable in Sweden. During the 16th and early 17th century, it is shown, the genre was explicitly Lutheranized and ascribed vital functions in the process of Lutheran confessionalization within the Swedish national state. In particular, it is demonstrated how the fable – following the models of Melanchthon and Luther – was used in the teaching of classical languages at school and, in the Swedish language, served as an instrument for the moral and religious education of the common people.
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Thurfjell, David, and Erika Willander. "Muslims by Ascription: On Post-Lutheran Secularity and Muslim Immigrants." Numen 68, no. 4 (June 1, 2021): 307–35. http://dx.doi.org/10.1163/15685276-12341626.

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Abstract This article empirically explores the interplay between the secular, post-Lutheran majority culture and Muslim immigrants in Sweden. It presents the ambiguous role of religion in the country’s mainstream discourse, the othering of religion that is characteristic to this, and the expectations of Muslims to be strongly religious that follows as its consequence. Four results of a web-panel survey with Swedes of Muslim and Christian family background are then presented: (1) Both groups largely distance themselves from their own religious heritage – the Muslims do this in a more definite way; (2) the Muslim respondents have more secular values and identities than the Christians; (3) contrary expectations, Christian respondents show more affinity to their religious heritage than the Muslims do to theirs; and (4) the fusion between the groups is prominent. The article concludes that equating religious family heritage with religious identity is precipitous in the case of Swedish Muslims.
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Bak, Krzysztof. "Mot ett bredare arketextualitetsbegrepp: den augustinsk-lutherska diskurstypen i Birgitta Trotzigs Dykungens dotter." AUC PHILOLOGICA 2021, no. 1 (August 30, 2021): 9–36. http://dx.doi.org/10.14712/24646830.2021.10.

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This article has three aims, all of them related to the theory and practice of intertextuality. Firstly, the article makes an attempt to reconstruct the Augustinian-Lutheran type of discourse. A number of modern theologians and historians of philosophy have observed that the main currents within Christian theology have their basis in a specific discourse organization of textual utterances. With reference to these observations, the article maps out some dominant features of Augustine’s and Luther’s discoursive practices. The type of discourse thus reconstructed contains grammatical, logical-argumentative, narrative and rhetoric-figurative characteristics, and – as a matter of fact – it manifests a high degree of applicability in the field of literary studies. Secondly, the article applies the reconstructed type of discourse to analyze a masterpiece of Swedish twentieth-century literature, the novel Dykungens dotter (The Marsh King’s Daughter, 1985) by Birgitta Trotzig (1929–2013). In several interviews, Trotzig makes evidently contradictory remarks on Augustine and Luther. She dissociates herself from their anthropology at the same time as she hints that their view of human conditions has made a deep impression on her. The article’s application intends to throw light on this precarious hermeneutic situation. The intense presence of the Augustinian-Lutheran type of discourse in the novel made apparent through the application indicates that an interpretation of Trotzig’s writings by means of Augustinian-Lutheran intertexts is hermeneutically motivated in spite of her own negative declarations. Thirdly, the article makes use of the reconstructed type of discourse in order to examin Gérard Genette’s notion of architextuality. There is a theoretical incongruence in his notion. On an explicit definitory level, architextuality includes all types of discourse and modes of enunciation. On a conteptual level, however, the notion of architextuality is constructed on the pattern of literary genres. The article’s application demonstrates that Genette’s notion requires some corrections to live up to its definitory commitments. The Augustinian-Lutheran architext comes into conflict with some of Genette’s linguisticly construed structuralistic categories and demands a more discoursive and hermeneutic way of thinking.
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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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Dissertations / Theses on the topic "Swedish Lutherans"

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Erickson, Susan Jean. "The nature of cultural Christianity in Swedish-American Lutheranism." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1061.

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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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Carmesund, Ulf. "Refugees or Returnees : European Jews, Palestinian Arabs and the Swedish Theological Institute in Jerusalem around 1948." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-129819.

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In this study five individuals who worked in Svenska Israelsmissionen and at the Swedish Theological Institute in Jerusalem are focused. These are Greta Andrén, deaconess in Svenska Israelsmissionen from 1934 and matron at the Swedish Theological Institute from 1946 to 1971, Birger Pernow, director of Svenska Israelsmissionen from 1930 to 1961, Harald Sahlin director of the Swedish Theological Institute in 1947, Hans Kosmala director of the Swedish Theological Institute from 1951 to 1971, and finally H.S. Nyberg, Chair of the Swedish board of the Swedish Theological Institute from 1955 to 1974. The study uses theoretical perspectives from Hannah Arendt, Mahmood Mamdani and Rudolf Bultmann. A common idea among Lutheran Christians in the first half of 20th century Sweden implied that Jews who left Europe for Palestine or Israel were not just seen as refugees or colonialists - but viewed as returnees, to the Promised Land. The idea of peoples’ origins, and original home, is traced in European race thinking. This study is discussing how many of the studied individuals combined superstitious interpretations of history with apocalyptic interpretations of the Bible and a Romantic national ideal. Svenska Israelsmissionen and the Swedish Theological Institute participated in Svenska Israelhjälpen in 1952, which resulted in 75 Swedish houses sent to the State of Israel. These houses were built on land where until July 1948 the Palestinian Arab village Qastina was located. The Jewish state was supported, but, the establishment of an Arab State in Palestine according to the UN decision of Nov 1947 was not essential for these Lutheran Christians in Sweden.  The analysis involves an effort to translate the religious language of the studied objects into a secular language.
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Nordin, Sara. "Bilder och vördnad : En undersökning av ikonens performativitet i SVenska kyrkan och i dess traditionella kontext." Thesis, Uppsala universitet, Konstvetenskapliga institutionen, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-448989.

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Since the 1980s, the usage and presence of icons in the Swedish Lutheran church has become increasingly common. The aim of this study is to examine the themes and symbols in icons displayed in selected Swedish Lutheran churches, and to explore the performative qualities of icons in their original context, as well as in Swedish church buildings. The study consists of icons found in two cathedrals and two churches. Since the traditions differ greatly both in their theology and expressions, the performative aspects of icons differ as well. In the Orthodox church, icons have an essential role in worship, and the veneration of the persons depicted are expressed through kisses, prostrations and touch. The performative qualities of icons in the Orthodox context is expressed through their significance for the liturgical rituals, the interaction between the believers and the icons and the view of their ‘embodiment’ of the depicted saints.  In the Swedish church, icons are commonly found in devotion spaces and chapels, separated from the nave. Here, the visitor can engage in prayer and contemplation quietly, without being distracted by observers. The emphasis lies on the believes of the individual and on personal experience. The icon in this context first and foremost becomes a reminder of God, a beautiful artifact and an aesthetic symbolic expression. The common performative aspect in both contexts is the experience of the icon as a mediator between the visible world and a reality beyond the visible.
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Brandby, Cöster Margareta. "Att uppfatta allt mänskligt : underströmmar av luthersk livsförståelse i Selma Lagerlöfs författarskap. Swedish text with a German summery." Doctoral thesis, Karlstads universitet, Estetisk-filosofiska fakulteten, 2001. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-5587.

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This thesis categorises some characteristic features in the 20th century Lutheran theology, in order to create a picture of the Lutheran theology and Lutheran pre-understanding of life which leave its marks on Selma Lagerlöf as well as on other contemporary expressions of faith and worldviews. Four Lutheran figures of thought are examined as undercurrents in the discourse of the writings of Selma Lagerlöf. They are a) The understanding of Word and Faith, which includes the understanding of justification by faith. b) Faith in God as Creator and in his providence. c) The doctrine of vocatio and God's two regiments. d) The theology of the Cross that emphasises the descent of God and God's taking part in the human life. This investigation has shown that the epic of Lagerlöf can be read in terms of Lutheran theology. The religious roots of Selma Lagerlöf are often described as ”a nothing” - a traditional background, a friendly non-doctrinal piety, and so forth. But this inconspicuous and unconscious religious background has a content, namely the Lutheran faith in the culture and society in which she grew up. Some of the great novels such as The story of Gösta Berlings saga, Jerusalem and The wonderful adventures of Nils and some stories, sagas and legends are investigated. The study shows how the Lutheran understanding of life is expressed in these texts and their interpretation of the reality.
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Holmgren, Ingrid. ""Ecclesiola in Ecclesia" : Missionssällskapet Bibeltrogna Vänner och kyrkofrågan mellan åren 1911-1986." Thesis, Linköpings universitet, Avdelningen för kulturvetenskaper, KVA, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-89425.

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This essay examines the Swedish missionary association Bible Faithful Friends’ (Bibeltrogna Vänner, BV) ecclesiological development between the years 1911 – 1986 and their relation to the Church of Sweden. This essay’s three main questions are: - How did the ecclesiology of BV develop during the years 1911 – 1986, with certain focus on 1967-1986? - In what way was this ecclesiology imprinted by a) the structure of the missionary association? b) and the ecclesiological standpoint of the leader Axel B. Svensson? As regards the first question, the study shows that BV's ecclesiology, particularly in the years 1967 – 1986, is characterized by a church debate between BV's board and the promoters and founders of the Lutheran Confessional Church (Lutherska Bekännelsekyrkan, LBK). The latter was founded due to what they identified as confessional deviations in the Church of Sweden. Their view of church fellowship was that the invisible and the visible church should be uniform in doctrine, faith and confession. Accordingly, they argued that the lack of church discipline had led the Church of Sweden to deviate from the word of God and the apostles' doctrine. In the 1980’s, a proposal to allow Evangelical Lutheran congregations to form within BV, initiated a theological work by the board. The annual meeting of 1986 resolves not only to permit the emergence of free Evangelical Lutheran congregations within BV, but rather to encourage such a transition. In the second question, this study shows that the varying local church conditions among missionaries in northern Skåne in the 1870’s, resulted in the formation of "Communion fellowships". The historical explanations to the formation of these fellowships vary. However, essential to this study is the explanation given in BV’s internal historiography. This reveals that these fellowships were founded out of a need to receive Holy Communion as they had been excommunicated from the parish church. In other areas, missionaries were welcomed and encouraged by the church; hence Holy Communion was not here an issue. These varying local conditions in the grassroots movement BV contributed most likely to the association's pragmatic position in the church issue. Furthermore, one was united in the focus of mission, both near and abroad. In the third question, the study shows that Axel B. Svensson's ecclesiology had an essential impact on BV's official position in the church issue. Moreover, the absence of his voice after his death in 1967 makes clear that his ecclesiology was considered indicative to both BV and LBK. Both used him as legitimizing their own position but perceived him quite differently. However the dominating position among BV members was to remain within the Church of Sweden by working for spiritual revival in her midst. Being an ecclesiola in ecclesian, and thereby promote revival. At the same time one was open towards a relationship change towards the Church of Sweden if this would be considered necessary. 1986 is the year when one could regard this statement to be put to test: through encouraging the formation of Evangelical Lutheran congregations within BV, the association proves to stay true to its pragmatic ecclesiological standpoint were collaboration on the mission field, home and abroad, is superior to union in church issues. My analysis of these results comes to the conclusion that BV was once and is still founded in the identity of being "ecclesiola in ecclesia". Therefore, during the 1967 – 1986 debate, this identity is challenged by certain BV members wanting to be ecclesia instead of ecclesiola. The pragmatic ecclesiological standpoint, which has long been practiced in the northern Skåne example, in the work of Axel B. Svensson and in the decision of 1986, was hence the reason to why BV was able to stay true to their particular mission: being ecclesiola in ecclesia.
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Johansson, Elsa. "Leadership in the Swedish Lutheran and Pentecostal Church." Thesis, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-35449.

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The aim of this research paper is to investigate how to do churchlyleadership nowadays? The paper also explores three subordinate questions.What kind of leadership in the Lutheran faith and in the Pentecostal Faiththere has been; How the societal, cultural, political, economic context affectchurch leadership; and Leadership in the church of Sweden and inPentecostal Faith today and tomorrow. To find the results of the researchpaper, I used only qualitative research method through hermeneutics. Theresults of this paper show that church leadership cannot adopt NPMbecause churchly leadership is totally different than production,effectiveness, optimization. Church leadership is a servant leadership wherelove and compassion are the foundation of church leadership. A goodleadership is when there is a good relationship between leader-followersbecause they both are the two sides of the same coin. The research paperanalyzes two church leaders to identify church leadership, Lewi Pethrus andErling Eidem. Church leadership has been discriminated, marginalized bythe societal, cultural, political, economic context where rationalism,individualism, secularism, globalization, technology, and mass consumptionaffected individuals to attend church and have religious experiences.Thepaper recommends that NPM is not a good option to perform spiritualleadership nowadays because these religious organization will be seen likeany other earthly organization. Church leadership in the Swedish Lutheranand Pentecostal church need to change so that these churches can survive aschurchly organizations in the future
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Books on the topic "Swedish Lutherans"

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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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Samling genom separation: Den svenska kyrkliga samlingsrörelsens i Finland uppkomst, utformning och verkningar åren 1917-1918. Åbo: Åbo akademi, 1986.

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Icke har jag varit overksam: En biografi över Martin Georg Wallenstråle. Göteborg: Kungl. Vetenskaps- och vitterhets-samhället, 2009.

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Janet, Tripp, and Beaver's Pond Press (Saint Paul, Minn.), eds. What a life I've lived. [Edina? Minn.]: Beaver's Pond Press, 1999.

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Grönqvist, Vivi-Ann. Siri Dahlquist: Psalmförfattare, prästfru och teolog. Skellefteå: Artos, 2012.

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Fogde, Myron Jean. Two lectures delivered for the Augustana Historical Society. Rock Island, Ill: The Society, 2000.

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Having everything: A father's gift - living simply and gratefully in an age of acquisition. Bloomington, IN: West Bow Pr, 2015.

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Gustaf Wingren and the Swedish Luther Renaissance. New York: Peter Lang, 2006.

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Heffner, John H. The records of the Swedish Lutheran Churches at Raccoon and Penns Neck, 1713-1786. Topton, [Pa.]: J.H. Heffner, 1997.

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Jönsson, Ludvig. Kärlekens manifest. Stockholm: Legenda, 1985.

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Book chapters on the topic "Swedish Lutherans"

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Miettinen, Riikka. "Constructing “Mad” Religious Experiences in Early Modern Sweden." In Palgrave Studies in the History of Experience, 163–94. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-92140-8_7.

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AbstractThis chapter discusses the process of constructing religious experiences as pathological and ‘mad’ in early modern Sweden, during an era of great religious plurality but also strict Lutheran orthodoxy. By using two case studies of envisioned angelic encounters from early 18th century as examples, it shows the participation of several actors and discursive authorities in shaping and negotiating personal spiritual experiences. Medicalization of deviant religious experiences was one way of controlling faith and upholding the discursive hegemony of the Swedish Lutheran state Church over religion. The focus is on the process-nature of experiencing and the power dynamics in play in invalidating norm-breaching experiences.
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Pettersson, Jonatan. "The Swedish Bible Translations and the Transition from Old Swedish to Early Modern Swedish." In Languages in the Lutheran Reformation, 129–48. Amsterdam University Press, 2019. http://dx.doi.org/10.2307/j.ctvfrxqjc.9.

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"5. The Swedish Bible Translations and the Transition from Old Swedish to Early Modern Swedish." In Languages in the Lutheran Reformation, 129–48. Amsterdam University Press, 2019. http://dx.doi.org/10.1515/9789048531219-008.

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"Abraham Kuyper And F. J. M. Potgieter—Some Swedish-Lutheran Perspectives." In Creation and Salvation: Dialogue on Abraham Kuyper’s Legacy for Contemporary Ecotheology, 177–95. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004203365.i-284.45.

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Nelson, Karin. "Mariakultens musik i ett skandinaviskt perspektiv – exempel från olika sociala och historiska kontexter." In Musikk og religion: Tekster om musikk i religion og religion i musikk, 157–82. Cappelen Damm Akademisk/NOASP, 2022. http://dx.doi.org/10.23865/noasp.177.ch9.

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The Mary theme has been a central part of our Scandinavian history and occurs both on rune stones and in art from the 900s and 1000s. When Christianity was introduced, many earlier customs were adapted to conform with the new religion. Although the view of Mary changed after the Lutheran Reformation, the cult of Mary remained in folklore for several centuries. Through the spread of Christianity, this tradition also came to the Nordic region. Christianity was combined with established religious practices that were partly applied in tandem. The Old Norse goddess Freya, like the Sami Sáráhkká, was replaced – or in many cases supplemented – by the Virgin Mary. This article provides examples of music relating to the cult of Mary in various cultural expressions in Scandinavia: the Birgitta Order’s Our Lady’s divine office, as well as Mary joiks and Mary hymns in various Scandinavian hymn books from more recent times. Issues discussed include why certain perspectives have had a greater impact on the writing of history than others, who writes history, and what consequences this has for the dissemination of knowledge. With the Reformation, the cult of Mary was restricted in the Lutheran Church. The Lutheran Church has periodically had a complicated relationship to Mary but in recent decades has increasingly opened up. As an overview, the occurrence of Mary hymns in Swedish and Norwegian hymn books in modern times is described in comparison with previous centuries.
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