| 1. |
- Ahlfors, Hans
(författare)
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Julkrubban i Svenska kyrkan : Julkrubbans reception i Stockholm, Göteborgs och Lunds stifts gudstjänstrum fram till 1900-talets slut
- 2012
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- The basis for this thesis is mainly gathered from Lund University’s Archives of Ecclesiastical History, LUKA. Questionnaires called ”kyrklig sed” are frequently emitted to all Swedish parishes to document different customs within the church. Since 1962 they also contain questions about cribs in the churches. Beside these questionnaires, there are also special questionnaires of different extent. LUKA 24 (2001), ”Julkrubban i Svenska Kyrkans församlingar i Stockholms, Göteborgs och Lunds stift”, was emitted as a support for this thesis. In this thesis, the concept of Christmas crib is a representation, independent of technique, material or size that is devoted to symbolize the Christian Christmas announcement only during Advent and Christmas time. The systematization of the crib is subsequently treated in its different characteristics, natures, types, etc together with its position in the church. Also Christmas cribs that often are claimed with special values are treated here. In 1804 ”en catolsk ceremonie” (a Catholic ceremony), depicting the birth of The Savior or The Child in the Crib and more, was publicly shown in a privat house in Stockholm. On Christmas Eve 1850 a Christmas eve service was preceded before the Christmas crib at a private home in the province of Småland, in the tradition of German Home Mission. In 1886, the first Christmas crib was presented in a Swedish church: in Händene church in the diocese of Skara. With the Ersta Diakonissanstalt in the front in 1906, churches are now receiving Christmas cribs: City Mission 1915 (picture 7), Diakonianstalten Stora Sköndal 1922 and the German congregation 1925. The Christmas crib is often decorating the rectory and the vestry, but in the church it takes its time. Within the ecclesiastical institutions this location was probably solidified to a tradition in the tradition: 90 years later, in 1996, the Christmas crib was presented in Ersta church, in 1992 in the City Mission’s Church Hall, in 1995 in Stora Sköndal church, and in the German church not until 1991. With the Hjorthagskyrkan in the diocese of Stockholm, in the year of 1923, every single church slowly presented Christmas cribs. Their introduction is studied in the dioceses of Stockholm, Göteborg, and Lund. In old research, the Christmas crib in Malmö S:t Petri church 1929 was held as the first reception in the Church of Sweden. It was in fact the first one in the diocese of Lund.
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| 2. |
- Alenäs, Stig
(författare)
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Lojaliteten, prostarna, språket : studier i den kyrkliga "försvenskningen" i Lunds stift under 1680-talet
- 2003
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- After the Peace of Roskilde in 1658, the territory that Sweden had acquired was to be incorporated into the rest of the country. A 'Swedification' of the church and the services did not begin until 1680, when a new bishop took up his duties in the Lund diocese. Previous research has been concentrated around the events on the national and diocese levels. The aim of this study is to use more local material to elucidate what the rural church deans did. Swedish books were disseminated to the parishes in the beginning of the 1680's. In 1683 half of the deaneries had acquired Swedish service books. Danish books could still be found a bit into the 18th century. In the Swedish liturgy, it was not permitted to use wax candles on church altars and the bishop ordered the removal of wax candles. The use of wax candles did not disappear immediately. On the contrary, they continued in use in some parishes during the 1680's. The rural deans allowed the continued use of these candles. Study meetings were held in the churches after the services . Young people were gathered to learn the Swedish catechism. Since the majority of the people refused to go the teaching, the authorities created a system of fines for the miscreants. The fine lists are preserved and these lists show that many ministers and half of the parish clerks were negligent in teaching Swedish. Some of the deans also refused to fine the people for missing study meetings. Catechism training was done by the parish clerks, whose duties were to teach children to read Swedish. There are preserved records from the 1680's, listing the number of children and their levels of knowledge. In general the lists reflect the great increase of the number of children who were instructed in the beginning of the decade as well as the stagnation at its end. In 1683 it was decided that the ministers were to preach in Swedish. The ministers who spoke Danish had difficulties with this. Many deans changed their written language in 1681 or 1683, when they were threatened with dismissal from their positions if they were not loyal to the authorities. Swedification was accepted in varying degrees in the rural deaneries. In the middle of the 1680's, half of the parishes had acquired Swedish ser vice books, but half of the parish clerks were still disloyal. The deans were key figures in the Swedification process. They were overtly loyal to the bishop and the authorities, but covertly evidenced a disloyalty which bordered on obstruction
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| 3. |
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Arkiv, fakultet, kyrka : festskrift till Ingmar Brohed
- 2004
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Samlingsverk (redaktörskap) (övrigt vetenskapligt/konstnärligt)abstract
- Ingmar Brohed var 1978-97 professor i kyrkohistoria vid Lunds universitet, därefter forskningschef vid Svenska kyrkans forskningsråd. Festskriften innehåller 26 artiklar som i huvudsak behandlar svensk och internationell kyrkohistoria från 1700-tal till sent 1900-tal, med perspektiv även från etnologi, historia, kyrkovetenskap, missionsvetenskap, religionssociologi och rättshistoria. De speglar på olika sätt Broheds insatser som arkivarie, forskare, forskningsledare och administratör.
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| 4. |
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| 5. |
- Bengtsson, Ingvar
(författare)
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"Allt detta lovar jag" : löftesmomentet vid prästvigning, med särskild hänsyn till debatten om prästeden vid kyrkomötena 1868–1893 och dess senare följder
- 2011
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- The purpose of this study is to describe and analyse changes in the pledge element of the ordination in the Church of Sweden. The transition in 1893 from a clerical oath to an affirmation will be particularly in focus and its causes and effects identified. My intention is thus to contribute to the history of the Swedish clerical oath, describing its complexity and multifarious range of meaning. In addition my purpose is to discuss the criteria of the oath. The arguments concerning the clerical oath as expressed in the debates of the General Synod are accounted for and analysed. The study shows the special prerequisites of taking the oath, the consequences of it and the close connection between the swearing of the oath and some form of admission to power. In order to make sure that the exercise of power is as constructive as possible the person taking the oath will be in conscience bound by his sworn duty. The oath is situated in a border area between theology and jurisdiction, church history and legal history. The religious elements in the oath have often been that the name of God has been pronounced and sacred objects touched. Part I provides a brief summary of how the oath has been used at the ordination up to the mid-nineteenth century. To be able to assess this practice of the oath it proves vital to include a longer historical perspective regarding both the clerical oath and oaths in general. I have also included a section on thought structures and events of importance to the debate on the clerical oath, forming its ideological context. Part II presents a chronological survey of the process of decision leading to the clerical oath being replaced by an affirmation with an account of the members appearing in the General Synod and of the arguments used in the debates about the clerical oath. After the chronological account follows a logical survey of the arguments. This survey is arranged so as to show the main aspects of the use of the oath emerging during the lengthy synodal debate. Part III. Here some of the arguments from the 25-year-long synodal discussion are critically scrutinized and central issues concerning oath and pledge penetrated. Changes of the ordination vows and affirmation in the course of the 20th century have been followed up.
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| 6. |
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| 7. |
- Dahlén, Rune W
(författare)
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Med Bibeln som bekännelse och bekymmer. Bibelsynsfrågan i Svenska Missionsförbundet 1917-1942 med särskild hänsyn till Missionsskolan och samfundsledningen.
- 1999
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- This thesis examines to what extent the issue of the views of the Bible was discussed within the Mission Covenant Church of Sweden (MCCS) during the period of 1917-1942, and if there were any conscious and decisive choices of direction concerning this issue, in spite of the fact that the MCCS has no established views of the Bible. In an introductory chapter, the views of the Bible of the great MCCS theologian and leader P. Waldenström, 1838-1917, are analysed. Part 1 treats the views of the Bible of four different persons who were consecutively teachers of exegetics at the Theological Seminary where future pastors and missionaries were trained. Arguments put forward in the heated debate on the issue of the views of the Bible are accounted for, especially in connection with the appointment or the resignation of a teacher. In part 2 attention is turned to the different, successive MCCS Presidents (the highest leader of the Church). Special interest is given to Axel Andersson who was elected new President in 1930, and the divisive discussions carried on both before and after his election. Part 3 accounts for the schism that led up to the claim by the exegetics teacher of the Mission School, David Hedegård, towards the end of the 1930s, that all teachers and leaders within the MCCS should sign some kind of creed. In a brief epilogue concerning the years after 1942, the key persons and issues are followed up. The final summarizing and analysing chapter has the title "Did the MCCS make a choice of direction concerning the issue of the views of the Bible?"
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| 8. |
- Gudmundsson, David
(författare)
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Konfessionell krigsmakt. Predikan och bön i den svenska armén 1611-1721
- 2014
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- The broad aim of this thesis is to explain the fundamental themes and function of Swedish field sermons and field prayers, and so to re-examine the view in earlier research that field sermons were primarily ‘Old Testamentary’ in nature. Inspired by more recent international research, I hold that the sermons’ basic functions were twofold: discipline and comfort. What matters, is to understand the disciplinary aspects in terms of the fundamental Lutheran view of the social order, which was expressed in the doctrines of the three estates and of vocation. The army needed disciplined soldiers, and this the sermons answered for, but not primarily in response to the needs of the army, but as a reflection of Lutheranism’s worldview and self-understanding. The main expression of the sermons’ comforting function was the Gospel of Christ. This meant that the soldiers should not fear death, because if they were to die, it would be the will of God, and after death awaited eternal life. The basic themes seen in the sermons cannot be described as being ‘Old Testamentary’. The sermons were not primarily based on passages from the Old Testament, nor did martial themes and the Decalogue dominate at the expense of the Gospel. The more specific aim of the thesis is to understand the ways in which preaching might have helped shape the self-image and worldview of both officers and men in the Swedish Army. A key analytical perspective is provided by Thomas Kaufmann’s thesis on ‘Lutheran confessional culture’. Kaufmann emphasizes Lutheranism’s outward boundaries–towards other confessions–but also its internal pluralisation. I have coined the methodological term ‘offered identification’ in order to study the self-image presented to Swedish soldiery. The premise here is that a person’s self-image consists of multiple identifications, while the word ‘offered’ signals the fact that I examine ideals, but not their eventual appropriation by the soldiers. In my analysis I examine three offered identifications. A confessional Lutheran identification as the correct sort of Christian was set against those I term ‘the confessional others’, most important being the Roman Catholic Church or ‘the papists’. An important part of a national identification as a Swedish subject was the belief that they were the chosen people–that Swedes were the new Israel. A professional identification as a Christian soldier was based on the Lutheran doctrines of vocation and of the three estates, which meant it was legitimate for a Christian to be a soldier. The soldierly ideal was fundamentally a Christian ideal.
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| 9. |
- Hermansson, Mikael
(författare)
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”En allians av något slag” : Förändrade relationer mellan Svenska kyrkan och Church of England. 1909–1954
- 2018
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- With a certain definition of ”networks”, “trust” and “change” this thesis makes new inroads into the historiography of bilateral church relations. Applied to the ambitions of establishing a deeper connection between the Church of Sweden and the Church of England, it’s aim is to show how a social network of leaders – mostly bishops and priests – from both churches came to be the formative centre of what can only be described as an informal but still legitimate relationship that eventually would lead to a formal ”alliance of some sort”. According to ecclesiastical law, howewer, neither the Resolutions nor the ecumenical agreement did apply to the Church of England without formal acceptance in the Convocations of Canterbury and York. No such acceptance was given until 1954. Despite this, the relationship which from a Swedish point of view was early described as a matter of established right and custom – sedvanerätt – needed to be regulated. This left this small elite group of church leaders in a rather delicate situation. Without the proper measures in place, the normative centre of the relationship had to be found in what I have called “the inner circle” which throughout the whole period largely had to act informally in order to regulate how these closer relations should progress.
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| 10. |
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