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Journal articles on the topic 'Swedish Lutherans'
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1
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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American Studies in Scandinavia, ASIS. "Norelius: Pioneer Swedish Settlements and Swedish Lutheran Churches in America 1845-1860." American Studies in Scandinavia 17, no. 2 (September 1, 1985): 76–77. http://dx.doi.org/10.22439/asca.v17i2.1670.
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Rosendahl, Dan, and Sirpa Rosendahl. "Role Stress. Experiences of Swedish Non-Lutheran Clergy." European Journal of Social Sciences 3, no. 1 (February 10, 2020): 108. http://dx.doi.org/10.26417/ejss.v3i1.p108-118.
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Background: About fifty percent of Swedish Non-Lutheran Clergy leave the vocation before retirement resulting in huge personal, financial, psychological, emotional, spiritual and social costs. The factors behind this substantial flood out has scarcely been researched. From the multifaceted problematic aspects of pastoral work, the aim of this study was to explore the clergy’s experiences of work stressors with the focus on Role-stress. Method: A qualitative approach with 19 open ended interviews was used and the interview material underwent qualitative content analysis. Results: Multiple external role-senders together with the individual pastor’s experienced, internal expectations and demands, generated different types of Clergy role-categories that surfaced during the analysis. These roles were accompanied by several role-stressors as apparent with the roles Servants of men and Servants of God and the presence of Vision Conflict. Further the pastor as the Church’s ultimately responsible person is plagued by Role-ambiguity and Role-confusion, and as the Proven trustworthy administrator struggling with Role-conflict. Family-work and Work-family conflicts, especially for female pastors, contributed to Work overload, this consequence also effecting the male colleagues during the generic attempts to meet as many of the Church members’ expectations as possible. The accumulated Work overload, together with a lowered level of Work Satisfaction, boosted the Turnover intentions. Conclusions: Mutual succinct information between employer and employee, active continuous communication and refined and updated organizational structure need to be coordinated in order to lower the level of experienced role stress and thus reduce the present substantial number of Clergy leaving the vocation prematurely.
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Berglund, Jenny. "Swedish religion education: Objective but Marinated in Lutheran Protestantism?" Temenos - Nordic Journal of Comparative Religion 49, no. 2 (January 23, 2014): 165–84. http://dx.doi.org/10.33356/temenos.9545.
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In this article, I use the experience of a Czech doctoral student to discuss why religion education in Sweden can be understood as both deeply Lutheran and at the same time neutral and objective. In doing this, I look at the present syllabus in religion education, point to some of the changes that have been made in relation to the previous syllabus, and highlight some of the controversies that arose when it was written in 2010. I also put Swedish religion education and Swedish educational system in a historical context, pointing to its relation to liberal theology and cultural Protestantism. In addition, I present how teacher education is organized for religion education teachers and how the academic Study of Religions has been an important part of this during recent decades. At the end of the article I reflect upon the protestant taste of Sweden’s ‘non-denominational and neutral’ religion education.
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Plakyda, Valerii. "«Pastor of Lapp»: The life and work of Bent Jonzon – the father of Sami cultural revival and enlightment." Ethnic History of European Nations, no. 66 (2022): 110–15. http://dx.doi.org/10.17721/2518-1270.2022.66.14.
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The article discusses the life and work of one of the most prominent representatives of the Sámi national and cultural revival – the pastor of the Swedish Lutheran Church Bent Jonzon. The author shows the life of this church figure, highlights the factors that influenced his personal and worldview formation, as well as the formation of those traits and qualities that helped him implement programs in education, language and culture of the Sámi people. This paper describes in detail the career of a Swedish clergyman and assesses his human qualities in various positions. The focus is on his achievements in the field of language and education policy and those specific successes in the work of B. Jonzon as Bishop of Lulea. The author does not ignore the personalities with whom «Pastor of Lapp» cooperated and who supported all the initiatives of the dignitary and actively participated in his projects. The article describes in detail the scientific and creative heritage of B. Jonzon, his contribution to the field research of the Swedish Lapland Sámi. The attention is concentrated on the process of reforming the Sámi school education, the creation of the Sámi Academy (High School), the positive changes in the use of the Sámi language in the spiritual and secular spheres, and the process of «reconciliation» between the Lutheran Church and the Sámi people due to Bishop B. Jonzon. The study highlights the role and significance of the Swedish dignitary in international and interfaith interaction.
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Hale, Frederick. "Norwegian Ecclesiastical Affiliation in Three Countries: a Challenge to Earlier Historiography." Religion and Theology 13, no. 3-4 (2006): 359–82. http://dx.doi.org/10.1163/157430106779024680.
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AbstractHistorians like Oscar Handlin and Timothy L. Smith asserted that international migration, especially that of Europeans to North America, was a process which reinforced traditional religious loyalties. In harmony with this supposed verity, a venerable postulate in the tradition of Scandinavian-American scholarship was that most Norwegian immigrants in the New World (the overwhelming majority of whom had been at least nominal members of the Evangelical Lutheran Church of Norway) clung to their birthright religious legacy and affiliated with Lutheran churches after crossing the Atlantic (although for many decades it has been acknowledged that by contrast, vast numbers of their Swedish-American and Danish-American counterparts did not join analogous ethnic Lutheran churches). In the present article, however, it is demonstrated that anticlericalism and alienation from organised religious life were widespread in nineteenth-century Norway, where nonconformist Christian denominations were also proliferating. Furthermore, in accordance with these historical trends, the majority of Norwegian immigrants in the United States of America and Southern Africa did not affiliate with Lutheran churches. Significant minorities joined Baptist, Methodist, and other non-Lutheran religious fellowships, but the majority did not become formally affiliated with either Norwegian or pan-Scandinavian churches.
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Kristensen, Johanne Stubbe Teglbjærg, and Nete Helene Enggaard. "Dansk nadverpraksis 2020-21." Dansk Teologisk Tidsskrift 85, no. 1 (June 10, 2022): 5–34. http://dx.doi.org/10.7146/dtt.v85i1.132855.
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In this article, we describe and analyze the discussion of the celebration of the Lords Supper in the Danish Evangelical Lutheran Church during the pandemic 2020-21. We notice that the Lutheran World Federation as well the Swedish and Norwegian bishops expressed or recommended a no to any attempts at a digital celebration of the Lords Supper. We also emphasize that most Danish pastors were spontaneously careful in their practice and hesitated towards the attempt at a digital celebration. Nonetheless, some Danish bishops seemed to assume that this was possible and their assumption became the beginning of a discussion in a few Danish media, primarily in Kristeligt Dagblad. In the article, we analyze this Danish discussion in the context of the confessional writings of the Danish Evangelical Lutheran Church and argue for a hesitating position that calls for more research. This presupposes that the confessional writings were written in a different, non-digitalized, context, and it takes into account knowledge that already exist on Lutheran understandings of the Lords Supper e.g. in the Book of Concord.
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Räihä, Antti. "Lutheran Clergy in an Orthodox Empire. The Apppointment of Pastors in the Russo-Swedish Borderland in the 18th Century." Perichoresis 13, no. 2 (October 1, 2015): 57–75. http://dx.doi.org/10.1515/perc-2015-0010.
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Abstract The history of the parishioners’ right to participate in and influence the choice of local clergy in Sweden and Finland can be taken back as far as the late Medieval Times. The procedures for electing clergymen are described in historiography as a specifically Nordic feature and as creating the basis of local self-government. In this article the features of local self-government are studied in a context where the scope for action was being modified. The focus is on the parishioners’ possibilities and willingness to influence the appointment of pastors in the Lutheran parishes of the Russo-Swedish borderlands in the 18th century. At the same time, this article will offer the first comprehensive presentation of the procedures for electing pastors in the Consistory District of Fredrikshamn. The Treaty of Åbo, concluded between Sweden and Russia in 1743, ensured that the existing Swedish law, including the canon law of 1686, together with the old Swedish privileges and statutes, as well as the freedom to practise the Lutheran religion, remained in force in the area annexed into Russia. By analysing the actual process of appointing pastors, it is possible to discuss both the development of the local political culture and the interaction between the central power and the local society in the late Early Modern era.
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Plakyda, Valeriy. "The Evolution of the Swedish State Educational and Language Policy Regarding Sami People (1870–1990’s)." Ethnic History of European Nations, no. 60 (2020): 72–79. http://dx.doi.org/10.17721/2518-1270.2020.60.08.
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The article discusses the Swedish ethnopolicy in relation to Sami people in language and educational spheres, its influence on national and local indigenous languages usage, the evolution of this policy during the last decades of XIX and XX centuries and the state of the modern educational situation. The author examine the dynamics of the Swedish Kingdom’s language-educational policy development, causes, and aftereffects of governmental institutions; Swedish and Sami organizations and single activists actions, which influenced the indigenous public educational system. The attention is concentrated on the main action aspects of this sphere with the determination of positive and negative consequences. Moreover, the conducted study identified the main reasons of language-educational changes from the side of governmental administrative institutions and Swedish Lutheran Church, which happened under the influence of internal (the northern lands colonization, governmental fears about Sami hypothetical possibilities of attraction to separatist activism, Sami cultural development factitious leaving) and external (the development of European-wide and world ideas, theories and mainstreams – Social Darwinism, Nazism, Liberalism, etc.) factors. The author describes the educational process in a special form of «kota-schools», which were adapted to Sami nomadic lifestyle, but at that time they were assimilation instrument for the indigenous people. Also, the research explains the main causes of the educational system downfall. The article highlights the «reconciliation» process between the Lutheran Church and Sami people, where the introduction of Sami language and its dialects in church liturgy and religious literature publishing stimulated the process. The study presents information about law basement evolution, which provided and regulated the usage of Sami language in different spheres of life.
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Sjökvist, Peter. "The Reception of Books from Braniewo in the 17th-century Uppsala University Library." Biblioteka, no. 24 (33) (June 7, 2021): 101–16. http://dx.doi.org/10.14746/b.2020.24.4.
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It is well known that Swedish armies took a number of literary spoils of war from Poland in the 17th century, among others, the library of the Jesuit College in Braniewo in 1626. This article discusses how the collections from Braniewo were received and arranged in the first library building of Uppsala University, to which they had been donated by the Swedish King Gustavus II Adolphus. Books with contents related to theology are discussed in particular. As is shown in the article, books from Braniewo by Catholic authors or editors that were of a more neutral nature, such as books on Church history, Bibles and Bible concordances, were generally considered more useful at this Lutheran university than books by Catholic authors containing, for instance, Bible commentaries, sermons and dogmatics.
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Lagervall, Rickard. "Representations of religion in secular states: the Muslim communities in Sweden†." Contemporary Arab Affairs 6, no. 4 (October 1, 2013): 524–38. http://dx.doi.org/10.1080/17550912.2013.856081.
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The presence of Muslim populations in Western European societies is a relatively new phenomenon which is raising questions about how these societies treat religious minorities. This article considers the situation in Sweden, beginning with a brief history of the development of the Swedish state from one based on the Lutheran faith to today's secular society in which state and religion are officially separated. It moves on to discuss the emergence of a sizable Muslim population in the latter part of the 20th century and considers the ways in which the secular character and religious neutrality of the state offer such religious minorities space to practise their religions. However, as Swedish society, politics and law are still premised on certain Christian notions of what religion should be, Muslims and more particularly Islamic organizations in the country have to find ways to adapt themselves to these pre-existing religious structures. Thus the presence of a large Muslim minority has affected the mindset of the members of this minority as well as the Swedish host society.
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Classen, Albrecht. "Spiritual and Ecclesiastical Biographies: Research, Results, and Reading, ed. Anders Jarlert. Konferenser, 94. Stockholm: Kungl. Vitterhets Historie och Antikvitets Akademien, 2017, 245 pp." Mediaevistik 31, no. 1 (January 1, 2018): 327. http://dx.doi.org/10.3726/med012018_327.
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The papers combined in this volume were originally presented at a conference at the Royal Swedish Academy of Letters, History and Antiquities in Stockholm, June 11–12, 2015. The explicit purpose of this event and the subsequent volume was to expose the work of Swedish and other scholars on the genre of biographies to an international audience, reflecting on life-writing or ego-documents, emphasizing spiritual autobiographies. According to the brief bios at the end of the book, Robert Swanson, for instance, is Emeritus Professor at Binghamton University; Jean-Mark Ticchi teaches at the Centre d’Etudes en Sciences Sociales du Religieux in Paris; and Enock Bongani Zulu was lecturer at the Lutheran Theological Institute in Pietermaritzburg, South Africa. The book cover is decorated with an image showing a page in Margery Kempe’s Book from ca. 1440, indicating that the focus might rest on the Middle Ages. This is only very partially the case.
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Skjelmo, Randi. "Fire tekststykker knyttet til samemisjonæren Thomas von Westen 1716-1723." Sjuttonhundratal 14 (December 19, 2017): 85–105. http://dx.doi.org/10.7557/4.4157.
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Four Texts Concerning Thomas von Westen's Mission among the Sámi 1716-1723.Thomas von Westen (1682-1727) was responsible for a mission concerning the Sámi population in Norway in the early Eighteenth-Century. The mission was initiated by the Danish-Norwegian King Frederik 4th and the Society for Promoting Lutheran Christianity in Copenhagen 1715. von Westen wrote a significant number of documents concerning the mission. These documents comprise instructions, reports, public correspondence, personal letters and statements. This article concerns four of these texts; a letter to the parish that von Westen worked in when he was appointed leader of missionary work (1716), a letter to the Society for Promoting Lutheran Christianity (1718), the Nærøy manuscript (1723) and finally a letter concerning the establishment of connections to ecclesiastical authorities in Swedish Lapland (1723). Thomas von Westen’s writings reflect his engagement in the mission, his preaching and how he introduced Christianity to the Sámi people by guiding them to personal consciousness and public confession. His documents reflect both his own ambitions and the public interest in the missionary work.
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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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Martinson, Mattias. "Lutheran Secularism as a Challenge for Constructive Theology: A Swedish Perspective, a Foucauldian Proposal." Dialog 56, no. 3 (September 2017): 233–43. http://dx.doi.org/10.1111/dial.12334.
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Bratchikova, Nadezhda Stanislavovna. "THE FINNISH MODEL OF CULTURAL AND EDUCATIONAL SPHERES OF THE FIRST HALF OF THE 18th CENTURY." Yearbook of Finno-Ugric Studies 14, no. 2 (June 29, 2020): 293–303. http://dx.doi.org/10.35634/2224-9443-2020-14-2-293-303.
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The article deals with the structure of multilingual cultural and educational spheres of Finland in the first half of the XVIII century. The study identifies specific features of the Enlightenment society model. These features originated due to the subordination of Finland to the Kingdom of Sweden, multilingualism in society, common faith and political immaturity of the population. In the description of the social and cultural spheres of Finnish society, the economic situation of each region was taken into account. The study is based on the legislative acts, which regulated the style of life in the society, and life activity of the leading socio-political figures and clerics, who actively tried to arouse the sympathy of those in power to the Finnish people. The article analyses the activity of such supporters of Finnish culture and language as, for example, J. Gezelius the Younger, G. Tuderus, A. Lizelius, priests of the Akrenius family. The paper examines their contribution to the formation of Finnish identity and Finnish culture as a whole. In essence, the work of these very priests and public figures was the forerunner of the fennophilic movement. D. Juslenius is considered to be the father of the movement. The proposed study pays particular attention to the development of the school system in Finland. To establish the Lutheran faith and strengthen the institution of state power, the following actions were made. The state sought to develop a public education system in order to increase the competence of officials and clergy and teach the population literacy. The article describes the difficulties encountered in the implementation of the program to educate the population. The multilingualism of the society at that time was as follows. The majority spoke only Finnish, intellectuals spoke Latin and Swedish, while traders and industrialists communicated in German and other Western European languages. In the first half of the 18th century, the Swedish language became widely used inside the academic community. The reasons for such a transition are presented in the article. The author of the study concludes that during the period under review the language didn’t play a key role in the union of the nation. The main contributors were Lutheran faith and devotion to the Swedish king.
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Sjökvist, Peter. "On the Order of the Books in the First Uppsala University Library Building." Journal of Jesuit Studies 6, no. 2 (June 21, 2019): 315–26. http://dx.doi.org/10.1163/22141332-00602007.
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Uppsala University Library received several literary spoils of war that had been taken by Swedish armies from Jesuit colleges and other Catholic institutions in the seventeenth century. This article argues that the first university library building in Uppsala, which was built in two floors, kept good and useful literature on the upper floor, where the books were arranged according to faculties, and literature of less use on the lower, where the books were arranged according to a system similar to those in Jesuit libraries. In Lutheran Uppsala, most Catholic literature was therefore located in the lower library. In previous research on this library, its structure has not been fully acknowledged. Hence, several misleading conclusions have been drawn.
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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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Sjökvist, Peter. "Literary Spoils of War in Uppsala in Practice – Controversial Theology." Biblioteka, no. 25 (34) (December 30, 2021): 127–40. http://dx.doi.org/10.14746/b.2021.25.6.
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Religious conflicts did not only take place on battlefields in the 17th century, but in far wider contexts. We see them also in propaganda, poetry, sermons and academic discourse. When the literary spoils of war were taken by the Swedish from Catholic libraries in Poland to the Lutheran Uppsala University, many books were not highly valued. These Catholic books ended up stored separately from the ‘sound and pure’ volumes found in the first library building in Uppsala. In this article, it is shown how these Catholic books did at times prove useful, at least in the field of polemical theology. In fact, teaching at the university took an increasingly anti-Catholic direction after the arrival of the collections from Braniewo and Frombork to Uppsala, with the main confessional enemy apparently being Robert Bellarmine.
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Michelle Molina, J. "Father of My Soul: Reason and Affect in a Shipboard Conversion Narrative." Journal of Jesuit Studies 2, no. 4 (September 30, 2015): 641–58. http://dx.doi.org/10.1163/22141332-00204006.
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In 1768, a young Swedish Lutheran, inspired by Voltaire, took up life as a merchant to learn more about the world and to find “true religion” based upon reason. When he boarded a ship to Corsica, his travelling companions were two hundred Mexican Jesuits recently expelled from the Americas. In close confines with these members of the Society of Jesus for the duration of his five-week journey, Thjülen chose to convert to Catholicism and, shortly after arriving in Italy, he became a Jesuit. This essay explores the nature of his conversion, utilizing affect theory to argue that he converted less to Catholicism than to the Society of Jesus, or—more precisely—Thjülen converted to remain in proximity to a particular Mexican Jesuit named Manuel Mariano (Emmanuele) de Iturriaga.
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Elsayed, Duha, and Tanja Toropainen. "Tekijyys Ruotsin vallan aikaisessa suomenkielisessä kirjallisuudessa." Sananjalka 62, no. 62 (October 30, 2020): 156–75. http://dx.doi.org/10.30673/sja.91088.
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Tekijyys Ruotsin vallan aikaisessa suomenkielisessä kirjallisuudessa
Tässä artikkelissa puheena on se, miten Ruotsin vallan aikana julkaistujen suomenkielisten teosten nimiösivuilla, esipuheissa sekä omistus- ja jälkikirjoituksissa ilmaistiin kirjan tekijä tai tekijät.
Artikkelissa käsitellään kirjallisuutta 1540-luvulta vuoteen 1809. Aineisto sisältää 218 Ruotsin vallan aikaista suomenkielistä kirjaa. Aineistossa on mukana teoksia eri kirjallisuustyypeistä (uskonnollinen kirjallisuus, lakikirjallisuus, valistus- ja neuvokirjat ja kaunokirjallisuus).
Vaikka eri kirjallisuustyypeissä on eroja, voidaan todeta, että valtaosassa Ruotsin vallan ajan suomenkielisistä teoksista joku tekijöistä on mainittu ja että kokonaan anonyymit julkaisut ovat poikkeuksellisia. Anonyymiys yleistyi joksikin aikaa 1700-luvun alkupuolella, mikä saattaa olla seurausta siitä, että kartettiin teosten leimautumista harhaoppisiksi.
Teosten käännöstaustaa ei yleensä salailtu, vaan sitä saatettiin nimiölehdillä erityisesti korostaa. Vaikuttaa siltä, että muunkielisen taustan dokumentointi toimi kirjan markkinointikeinona ja vahvisti tekijän brändiä oppineena kirjoittajana. Martti Lutherin nimi rakensi luottamusta ja ilmeisesti paransi myös teosten myyntiä.
Nimiölehdillä ja esipuheissa esiintyvien tekijyyttä kuvaavien verbien perusteella käy selväksi, että monet ajan suomenkieliset teokset syntyivät kompilaattorin työn tuloksena.
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Authorship issues in literature written in Finnish during the Swedish rule
This article describes how the author or authors were indicated in the labels, forewords, inscriptions and epilogues of the literary works published in Finnish during the period of the Swedish rule in Finland.
The article covers literature published in Finnish from the 1540’s until 1809. The corpus consists of 208 books which represent various types of literature (religious, legal and educational literature, handbooks, and fiction).
Although there are differences between the types of literature, it can be stated that in most of the works in our corpus, at least one of the authors was named and totally anonymous works were merely an exception. In the beginning of the 18th century, though, there was a peak in the anonymousness, which may be due to the author’s wish for the book not to be stigmatized as heresy.
A book’s origin as a translation was usually not concealed. This fact could actually be stressed on the label page and thus used as a marketing tool or a means of creating the author’s brand as an expert. Martin Luther’s name was mentioned in order to build confidence and to promote sales.
On the basis of the verbs that were used to describe authorship on the label pages, it is clear that many works published in Finnish in this era were a result of a compilator’s effort.
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Tolstikov, A. V. "CATHOLIC AND LUTHERAN CLERICS AS MEMBERS OF SWEDISH DIPLOMATIC MISSIONS TO RUSSIA IN THE XVI CENTURY." Учёные записки Петрозаводского государственного университета 43, no. 4 (May 2021): 87–95. http://dx.doi.org/10.15393/uchz.art.2021.622.
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Martola, Nils. "A Swedish notice from the middle of the 18th century on the Jews of New York." Nordisk Judaistik/Scandinavian Jewish Studies 15, no. 1-2 (September 1, 1994): 121–27. http://dx.doi.org/10.30752/nj.69514.
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Per Kalm was born in 1716 in Sweden, the son of a family of Lutheran clergymen from the province of Ostrobothnia. He began his studies in natural sciences at Åbo Akademi in 1735, moved to Uppsala University in 1740, and soon became one of Carl Gustaf Linné’s foremost disciples. Pehr Kalm was considered as one of the purest exponents of 18th century Enlightenment and rationalism in Sweden/Finland. In October 1747 he commenced his journey to America, and returned to Stockholm in June 1751. His primary objective was to collect seeds of plants and trees considered to be economically useful for Sweden. During the journey Kalm kept a detailed diary in which he wrote observations on the weather, on plans and agricultural matters, on sundry customs among ethnic groups he met, reported discussions with different people, and made extracts from sources he deemed interesting.
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Tudor, J. M. "The Baltic Fringe: A German Clergyman in Swedish Territory, and Lutheran Culture in Late Eighteenth-Century Germany." Oxford German Studies 28, no. 1 (January 1999): 22–81. http://dx.doi.org/10.1179/ogs.1999.28.1.22.
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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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Koryakin, Sergey. "Abandoning Penal Substitution: A Patristic Inspiration for Contemporary Protestant Understanding of the Atonement." Religions 12, no. 9 (September 18, 2021): 785. http://dx.doi.org/10.3390/rel12090785.
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In recent decades, there has been a resurgent interest among Protestant theologians in the so-called Christus Victor theory of the atonement. Firmly grounded in patristic thought (esp. Irenaeus of Lyons), this understanding of the work of Christ was first studied and formulated by a Swedish Lutheran, Gustaf Aulén, in 1931. Recent works by Darby Kathleen Ray, J. Denny Weaver, Thomas Finger, Gregory Boyd, and others develop Aulén’s endeavor and present new versions of the Christus Victor model. These scholars directly or indirectly demonstrate that the main framework of the patristic understanding of atonement was more faithful to Scripture and less problematic in terms of dogma and ethics than the traditional Protestant penal substitution theory. A short analysis of contemporary versions of the Christus Victor motif shows that this model of atonement proves to be more relevant in responding to the challenges of today’s world by providing substantial background for Christian spiritual life and ethics.
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Franks, Jeremy. "Christopher Henrik Braad (1728-81) and his extracts in 1760 from the Surat Capuchins' mission diary that they had kept since the 1650s. An Introduction." Journal of Early Modern History 13, no. 6 (2009): 435–48. http://dx.doi.org/10.1163/138537809x12574724196576.
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AbstractMade in Surat, India, in 1760, these extracts from a confidential diary kept in French by a Capuchin mission there since the 1650s are presented in a 21st-century translation into English. Beginning when Aurangzeb became the Mughal emperor, they record nearly a century of significant events while the mission survived as the city declined. The manuscript of extracts, held by Uppsala University, is the only known evidence of the diary's existence. C.H. Braad (1728-81), a senior trader for the Swedish East India Company when he made the extracts, was a Stockholm-born Lutheran. The Catholic Capuchins' trust that he, alone of countless Europeans in Surat, would keep the diary secret—as he did to the end of his life—is good reason for relying on his accuracy. The introduction provides a context for the extracts by drawing on his extensive, still unpublished writings about India: Surat in 1750-51, Bengal in the mid 1750s and his autobiography from 1781 for this and his voyages in the Indian Ocean.
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Eklund, Emmet E. "The Pioneer Swedish Settlements and Swedish Lutheran Churches in America, 1845–1860. By Norelius Eric. Translated by Conrad Bergendoff. Rock Island, Illinois: Augusta Historical Society, 1984. xi + 418 pp. $15.00." Church History 55, no. 2 (June 1986): 244–45. http://dx.doi.org/10.2307/3167448.
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Esterson, Rebecca. "What do the Angels Say? Alterity and the Ascents of Emanuel Swedenborg and the Baal Shem Tov." Open Theology 4, no. 1 (September 1, 2018): 414–21. http://dx.doi.org/10.1515/opth-2018-0032.
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Abstract This paper examines the history of boundary crossing and boundary preservation between Jews and Christians in the eighteenth century via an unorthodox path. Two men, a Swedish Lutheran natural philosopher and a charismatic Polish Rabbi, give their accounts of ascents to the heavens, both in the 1740s. The lives of Emanuel Swedenborg and the Baal Shem Tov did not intersect, but their otherworldly experiences tell related stories of strife between Jews and Christians while betraying something of a shared horizon concerning the future of their religious communities, and concerning sacred texts and their interpretation. Using a phenomenological framework informed by Emmanuel Levinas, and with theories of experience articulated by Steven Katz and Martin Jay at hand, this paper understands these accounts as articulations of relationship: not just the relationship between the subject and God, scripture, or the heavens, but articulations of the fraught relationship with the religious other in the earthly, human realm. By placing Swedenborg and the Besht, as it were, face to face, this paper emphasizes the presence of the religious other in their experiences, even in their private encounters with the Divine, and even though the intersubjectivity these experiences expose is characterized by difference, difficulty, and asymmetry.
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Cabrita, Joel. "Writing Apartheid: Ethnographic Collaborators and the Politics of Knowledge Production in Twentieth-Century South Africa." American Historical Review 125, no. 5 (December 2020): 1668–97. http://dx.doi.org/10.1093/ahr/rhaa512.
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Abstract Knowledge production in apartheid-era South Africa was a profoundly collaborative process. In particular, throughout the 1930s–1950s, the joint intellectual labor of both Africans and Europeans created a body of knowledge that codified and celebrated the notion of a distinct realm of Zulu religion. The intertwined careers of Swedish missionary to South Africa Bengt Sundkler and isiZulu-speaking Lutheran pastor-turned-ethnographer Titus Mthembu highlight the limitations of overly clear demarcations between “professional” versus “lay” anthropologists as well as between “colonial European” versus “indigenous African” knowledge. Mthembu and Sundkler’s decades-long collaboration resulted in a book called Bantu Prophets in South Africa ([1948] 1961). The work is best understood as the joint output of both men, although Sundkler scarcely acknowledged Mthembu’s role in the conceptualization, research, and writing of the book. In an era of racial segregation, the idea that African religion occupied a discrete, innately different sphere that the book advanced had significant political purchase. As one of a number of African ideologues supportive of the apartheid state, Mthembu mobilized his ethnographic findings to argue for innate racial difference and the virtues of “separate development” for South Africa’s Zulu community. His mysterious death in 1960 points to the high stakes of ethnographic research in the politically fraught climate of apartheid South Africa.
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Francis, Timothy A. "The Linguistic Influence of Luther and the German Language on the Earliest Complete Lutheran Bibles in Low German, Dutch, Danish and Swedish." Studia Neophilologica 72, no. 1 (January 2000): 75–94. http://dx.doi.org/10.1080/003932700750041621.
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Battenberg, J. Friedrich. "Juden zwischen den Fronten im Dreißigjährigen Krieg." Aschkenas 30, no. 2 (November 25, 2020): 245–70. http://dx.doi.org/10.1515/asch-2020-0011.
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AbstractJews from the upper county of Katzenelnbogen, the southern part of the landgraviate of Hesse-Darmstadt ruled by George II, were placed in an almost hopeless situation by the passage of Swedish troops in November and December 1631. The Lutheran landgrave associated with the Catholic Habsburg Emperor Ferdinand II had to bow to the demand of King Gustav Adolf of Sweden to hand over the fortress of Rüsselsheim am Main to him to secure his campaign. The neutrality negotiated for this purpose was intended to keep the upper county out of the war, but instead led to the fact that the landgrave’s territory was now used by both warring parties for troop movements such as quartering, in many cases at the expense of the Jews living there and confronted with contributions and ransom demands. Although the landgrave insisted on the active exercise of his Judenregal and his protective rights, which he regarded as part of national sovereignty in accordance with contemporary legal doctrine, in order to stabilize his sovereignty, he could only imperfectly exercise protection upon his Jews. He was not interested in the welfare of the country’s Jewry, whose rights he granted only very restrictively, but in the legal constitution and consolidation of his sovereignty. To this end, the Jews were instrumentalized and became objects of his political goals. Under these circumstances, an independently acting Jewish community could hardly develop.
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Kuha, Miia. "Popular Religion in the Periphery. Church Attendance in 17th Century Eastern Finland." Perichoresis 13, no. 2 (October 1, 2015): 17–33. http://dx.doi.org/10.1515/perc-2015-0008.
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Abstract On the fringes of post-Reformation Europe, church and state authorities faced problems in enforcing church attendance. In the Swedish kingdom, religious uniformity was seen as vital for the success of the state after the Lutheran confession had been established, and absences from church were punishable by law. The seventeenth century saw significant tightening of legislation relating to church absences and other breaches of the Sabbath, and severe punishments were introduced. Despite considerable deterrents, it was sometimes difficult to control local inhabitants: absence cases were regularly brought before the local courts in Eastern Finland, where authorities were hampered by a combination of geographical distance and a highly mobile population. In this article, popular church-going practices are studied with an approach inspired by historical anthropology. In popular practice church attendance was required only on the most important holy days of the year, whereas on Sundays and prayer days, work or leisure were considered socially acceptable pursuits. Explanations of nonattendance should not only make reference to trying conditions: in certain situations people would travel long distances to church, despite the obvious difficulties they faced. Popular religious traditions and old conceptions of sacred time also affected behaviour among peasants. The great holy days of the year formed a ritual cycle, the aim of which was the maintenance of good relations with the supernatural. For the success of oneself and one’s household, it was more important to follow the norms of popular culture than the orders of the authorities.
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Göranzon, Anders. "What happened last night in Sweden?: To preach without fear in a Scandinavian Folk Church, in a situation when populist nationalism rises in the context of migration." International Journal of Homiletics, Supplementum Duke Conference (November 25, 2019): 79–90. http://dx.doi.org/10.21827/ijh.2019.39488.
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This article focuses on the situation in the Church of Sweden, one of the largest Lutheran churches in the world. The links between the state and the church in Sweden were only recently cut. Political parties still engage with church policy and form the majority of the Church Assembly as well as many local Church councils. When nationalistic parties also are involved in church policy this becomes a challenge. Homiletics is taught at the Church of Sweden Institute for Pastoral Education as part of the final, ministerial year. At the Institute we make use of North American literature by authors like Brueggemann, Lose, Tubbs Tisdale and Troeger. There are many differences between the Scandinavian and the North American contexts. This paper seeks to investigate how homiletical training in one context is carried out with the use of textbooks from another, different context. How can homiletics based on North American theologies fit into a Folk Church context? How does a North American homiletic approach encourage Swedish students to preach a prophetic word of God, without fear, in a situation when populist nationalism rises in the context of migration? How can prophetic preaching, as described by for instance Brueggemann and Tisdale, be contextualised in this situation? This article discusses when and how prophetic preaching inspired from the Biblical example, with its narratives and with metaphors and poetic language, should be used and when a more confrontational, head-on witness is needed.
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Hägerland, Tobias. "Bör ersättningsteologin ersättas?" Svensk Teologisk Kvartalskrift 98, no. 3 (November 23, 2022): 185–99. http://dx.doi.org/10.51619/stk.v98i3.24732.
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Should supersessionism be superseded? Noting that supersessionism is routinely dismissed as a detestable error in Swedish public discourse as well as in academic theology, this article aims at providing some deeper reflection on what is denoted by the term supersessionism and what sort of supersessionism is incompatible with the current positions of mainline Christian churches and communities. The study is carried out in critical dialogue with Jakob Wirén's recent important work on supersessionist patterns in spirituality and preaching. It observes that two main types of definitions of supersessionism exist. On the one hand, the narrow definition proposed by R. Kendall Soulen suggests that the annulment of God's covenant with the Jewish people is a necessary element of supersessionism; on the other hand, the broader definition associated with David Novak includes both "hard" and "soft" supersessionism, the latter not implying any termination of the covenant with Israel. The supersessionist patterns identified by Wirén in the current hymnal of the Church of Sweden should almost exclusively be categorized as expressions of "soft" supersessionism. As this kind of supersessionism has not been officially rejected by mainline denominations such as Lutheran Church of Sweden and the Roman Catholic Church, it should not be put on a par with "hard" supersessionism, which is indeed rejected. The article calls for a more cautious handling of the concept of supersessionism in academic theology with the hope of curbing its frequent use as an invective in public discourse.
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Tulenheimo, Tero. "Three Nordic Neo-Aristotelians and the First Doorkeeper of Logic." Studia Neoaristotelica 19, no. 1 (2022): 3–106. http://dx.doi.org/10.5840/studneoar20221911.
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I discuss the views on logic held by three early Nordic neo-Aristotelians — the Swedes Johannes Canuti Lenaeus (1573–1669) and Johannes Rudbeckius (1581–1646), and the Dane Caspar Bartholin (1585–1629). They all studied in Wittenberg (enrolled respectively in 1597, 1601, and 1604) and were exponents of protestant (Lutheran) scholasticism. The works I utilize are Janitores logici bini (1607) and Enchiridion logicum (1608) by Bartholin; Logica (1625) and Controversiae logices (1629) by Rudbeckius; and Logica peripatetica (1633) by Lenaeus. Rudbeckius’s and Lenaeus’s books were published much later than they were prepared. Rudbeckius wrote the first versions of his books in 1606, and the material for Lenaeus’s book had been prepared by 1607. Bartholin calls the treatment of the nature of logic the “first doorkeeper of logic”. To compare the views of the three neo-Aristotelians on this topic, I systematically investigate what they have to say about second notions, the subject of logic, the internal and external goal of logic, and the definition of logic. I also compare their approaches with those of Jacob Martini (teacher of Rudbeckius and Bartholin) and Iacopo Zabarella (an intellectual predecessor of all three).
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Öhrberg, Ann. ""Uti din brudgums blod". Kön och retorik inom svensk herrnhutism." Tidskrift för genusvetenskap 24, no. 3-4 (June 15, 2022): 113–27. http://dx.doi.org/10.55870/tgv.v24i3-4.4141.
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During mid-eighteenth century a religious revival had reached Sweden from Germany: The Moravian movement. One significant characteristic of this movement was that it gave the individual the right to express a personal confession of faith in his or her own words. As a consequence, women in Moravian circles had unique opportunities to act and speak in public. They did so in writing and even by preaching, something that was denied them in most other religious contexts. This was the case in orthodox Lutheranism, which was the dominating doctrine at the time, imposed by the authorities in Sweden. In this artide, which is based on my ongoing research project in comparative literature ("Gender, power and religious rhetoric in the Swedish eighteenth-century Moravian movement"), I discuss how gender was constructed in religious songs written by some Moravian writers and how women writer's gained religious and rhetorical authority. For comparison male authors also are brought into the discussion. Primarily my discussions are based on rhetorical analysis, i.e. of rhetorical devices, such as metaphorical language and ways of argumentation. The gender bound elements that are used in the songs cannot in any uncomplicated way be related to the sex of the author. Nevertheless, one can distinguish means of empowerment for women. Certain images could for example destabilize the thought of women as passive and subordinated objects. Furthermore qualities associated with the feminine, such as nurturing and caretaking, is positively described in some of these songs and taken in as a part ofdeity. It becomes clearthat although religion limited women's participation in public religious language and ideas, it could at the same time be used to exceed gender bound limits.
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Korovin, Vladimir L. "“Three Paraphrastic Odes of Psalm 143”: Religion and Politics in the Poetry Contest of Trediakovsky, Lomonosov and Sumarokov in 1743." Izvestiia Rossiiskoi akademii nauk. Seriia literatury i iazyka 81, no. 3 (2022): 40. http://dx.doi.org/10.31857/s160578800020757-8.
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The article clarifies the circumstances of the creation of the first translations of the psalms by V.K. Trediakovsky, M.V. Lomonosov and A.P. Sumarokov, printed in the brochure “Three Paraphrastic Odes of Psalm 143” (St. Petersburg, 1744; published at the end of 1743). As it is known, they were written in connection with their theoretical discussion about Russian versification (on the semantics of the iambic and trochee) and were brought to the public as the results of a poetic contest. In this article attention is focused not on questions of style and metrics, but on the content of these poems and for the first time an explanation is given why three poets had chosen psalm 143 (in the Hebrew numbering 144) for their first transcriptions. It belongs to the “royal” psalms, it is inscribed “Psalm of David about Goliath”, and in the final verses it has two opposite reading options: in the Greek version it is about the temporary well–being of sinners (foreign people), in the Hebrew - about the eternal bliss of the righteous (their own people). The Slavic translation was made from Greek, and the German translation by M. Luther was made from Hebrew. All three poets made interpretations according to the Slavic translation version, showing their loyalty to Orthodox Christianity, and at the same time expressing the hope that the power of the Lutheran Germans in the St. Petersburg Academy of Sciences will soon be put to an end. The allegorical religious and political meaning of the translations of Psalm 143 was revealed in comparison with the German translation and was supposed to sting the enemies of Lomonosov and Trediakovsky at the Academy of Sciences. Three odes were written in August 1743, shortly after the conclusion of the Abo Peace with Sweden (which secured another victory of the Orthodox Russians over the Lutheran Swedes, David over Goliath) and the release of Lomonosov from arrest (where he had been since the end of May due to a conflict with German professors). Аpparently, he was the first who suggested choosing psalm 143 for the poetic contest (later he will make its another interpretation according to the Hebrew version). The publication of the “Three Odes” was part of a set of events for the second anniversary of Elizabeth Petrovna’s accession to the throne, so it was supervised by the Prosecutor General of the Senate, Prince N.Y. Trubetskoy.
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Andreev, Aleksandr N., and Yulia S. Andreeva. "The foreign population of St. Petersburg in the first half of the 18th century: An experience of statistical reconstruction." Vestnik Tomskogo gosudarstvennogo universiteta, no. 478 (2022): 72–79. http://dx.doi.org/10.17223/15617793/478/9.
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The article systematizes data about the number of St. Petersburg foreign population in the first half of the 18th century, for the first time cites quantitative and qualitative indicators characterizing the religious, national and social composition of its foreign diaspora. The materials for the statistical reconstruction were the results of the analysis of the St. Petersburg Catholic and Protestant parish registers and the foreigners' databases created on the basis of these church books. To identify demographic structures, the authors used the methods of descriptive statistics and comparative analysis of statistical indicators, and to determine the number of foreigners (“inozemtsy”), they used the method of reconstructing values using constant coefficients expressing the ratio of the adult believers' number to the sum of church rites for a certain time period. As a result, they found that the greatest concentration of foreigners (at the level of 10-13%) in St. Petersburg was observed in the Petrine era, and under Anna Ioannovna and Empress Elizabeth Petrovna their share fell to 6-7%. The number of foreigners was a relatively constant value and amounted to about 4 thousands adult men and women at the end of the reign of Peter the Great, and about 4-5 thousand people of both sexes in the 1730s and 1740s. As parts of the foreign population, the authors separately took into account groups of Germans, French, Italians, Poles, Dutch people, Finns, Swedes, Armenians, Tatars, and other nationalities. The authors publish the results of a special study, during which the size of various religious groups of St. Petersburg residents was determined - such as Catholics, Lutherans, Calvinists, believers of the Armenian Apostolic Church. They substantiate the conclusion that initially it was not Germans, as is traditionally considered, but Swedes and Finns that prevailed among the foreigners of St. Petersburg, and only by the middle of the 18th century the Germans became the most common group of foreigners, accounting for about half of their number. The largest social stratum of the foreign population in the city was the craft-working (future petty-bourgeois), they included masters and apprentices of the guild craft, artisans, all kinds of civilian specialists and persons who were in service. In the 1730s, this layer of Petersburgians incorporated about three thousand foreigners of both sexes, they made up a significant percentage of the commercial and industrial population of the city and strengthened the stratum of Posadsky residents. Turning to the questions of the socioprofessional composition of the St. Petersburg foreign society of the first half of the 18th century, the authors came to the conclusion that the confessional factor affected the choosing of the type of activity by foreigners.
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Laitila, Teuvo. "Coercion, Cooperation, Conflicts and Contempt: Orthodox-Lutheran Relations in Swedish-Occupied Kexholm County, Karelia, in the Seventeenth Century." Entangled Religions 11, no. 1 (September 2, 2020). http://dx.doi.org/10.46586/er.11.2020.8646.
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The article is about the Swedish religious policy towards the Orthodox (a majority at first, a minority after the mid-1650s) and Orthodox-Lutheran relations at the grassroots level. It shows that in official Swedish policy, the highest authorities urged local functionaries to cautious and non-coercive treatment of the Orthodox, while the latter at times proposed, and partly tried to implement, a forced conversion of the Karelians. Grassroots relations between Orthodox and Lutherans varied greatly, depending on which of them made up a majority in each place, who owned the land, and whether the Lutherans were newcomers. When the Orthodox were a majority the Lutherans conformed with their faith, even converting to Orthodoxy, although this was officially forbidden. When the majority consisted of Lutherans, the Orthodox started to convert or to assimilate to the Lutheran way of life. At the county level, religion as such was not a major factor in transforming the region into a Lutheran one. More important was the way in which religious issues were linked to local social encounters and practices and how the state overtly or covertly attempted to change Orthodoxy and encouraged Orthodox emigration from and Lutheran immigration to the county.
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Svensson, Leif. "Luther i den moderna lutherdomens tjänst." Svensk Teologisk Kvartalskrift 97, no. 4 (January 10, 2022). http://dx.doi.org/10.51619/stk.v97i4.23714.
Full textAbstract:
There are plenty of misconceptions about how the Luther Renaissance in Sweden relates to Albrecht Ritschl and nineteenth-century German Luther research. This article sheds new light on the importance of Ritschl's groundbreaking Luther interpretation to the first generation of the Swedish Luther Renaissance, as represented by its leading voices – Einar Billing and Nathan Söderblom. I demonstrate that there are substantial similarities between how Ritschl, Billing, and Söderblom approach and make use of Luther's thought. They all combine a careful analysis of Luther's theology with an interest in understanding his role in history. And despite their high regard of Luther as the great Protestant reformer, Ritschl, Billing, and Söderblom at times show a considerable distance to his thinking. It is also evident that they found solutions to contemporary questions and challenges in Luther's writings. Their constructive use of Luther is, I further argue, closely related to a positive reception of historical criticism and an ambition to make Lutheranism relevant to modern society. This to a large extent explains why Ritschl, Billing, and Söderblom have a freer attitude towards Luther than many of their Lutheran colleagues, and also why they emphasize those aspects of his theology that they consider especially fruitful for modern society.