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- Aronson, Torbjörn, 1963-
(författare)
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Den unge Manfred Björkquist : Hur en vision av kristendomens möte med kultur och samhälle växer fram
- 2008
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- This thesis is a biographical study of Manfred Björkquist’s early life and addresses questions concerning the development of his vision of Christianity, culture and soci-ety. A comparison is also made between Björkquist’s vision and the classical typol-ogy of H. Richard Niebuhr. The investigation is motivated by the pivotal role Man-fred Björkquist (1884-1985) played in Swedish church life in the 20th century. He was born in northern Sweden to a country vicar and follower of confessional Luther-anism and Pietism. In 1902-09 Björkquist studied at the University of Uppsala with the goal of becoming a Lutheran priest and missionary. Parallell to his studies, Björkquist was active in Christian work which was characterized by Lutheran Pie-tism, openness to Anglo-Saxon revivalism and a belief in the relevance of the na-tional church. A spiritual awakening in the Christian Student Association in Uppsala in the spring of 1908 and a new church-centered Lutheran theology provided the immediate context of Björkquist’s vision. He expressed it with the catchword »The people of Sweden – a people of God through Jesus Christ» and connected it to his concept of the national church, folkkyrkan (the folk church), as a vehicle for re-christianizing the nation. This re-christianization was meant to take place through voluntary conversion of individuals to personal faith in Jesus Christ and an active cultural and social involvement of the church in the contemporary life of the nation. In accordance with the social component of his concept of the national church, Björkquist used his vision to attempt to bring about a consensus between rival social groups and contending ideologies through dialogue. By adopting the organizational methods and patterns of activities that characterized the new social movements, Björkquist at the same time strengthened the forces of change in civil society.
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- Brodd, Birgitta, 1948-
(författare)
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Ärkebiskop Erling Eidem i kyrkostrid och världskrig : En studie i förhållningssättet till Tyskland under andra världskriget med beaktande av de svensk-engelska kyrkorelationerna 1933–1945 belyst genom tre utrikesdepartement
- 2017
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- This Study is concentrated on the Swedish Archbishop Erling Eidem during the German Church Struggle and the Second World War. Sweden was a neutral Country and Eidem did not want to do something that wasn’t congenial with the Swedish State. He has been criticized for being a by-stander when he was expected to be an activist. Something like that was impossible for Eidem who strongly believed in the Lutheran Doctrine of the two Regiments. His Way was to use a personal Approach and two work in a silent and quiet Way. This tactic caused a lot of criticism but Eidem was persisted in his way of handling especially the Questions concerning the German Church Struggle. His tactic was successful when it came to Contacts with the German Reichsbischof Ludwig Müller since he could get him to stop the Arian Paragraph. Eidem was also very keen on stopping Müller from getting Apostolic Succession. His audience with Adolf Hitler did not go well. He was forced to meet the Reichskanzler. The ecumenical Movement worked for the necessity to go through with that task and Bishop Bell in Chichester had refused. Eidem and Bell became good friends throughout the whole War. Eidem also had a good Friend in Birger Forell who worked as a Chaplain in the Swedish Church i Berlin. Forell was very occupied with the so called Bekenntniskirche and its members. With Eidem´s good Memory he arranged meetings with them in the Swedish Church-House, sometimes with Eidem present. Forell also worked with rescuing Jews and gave them Shelter in the Church-House. Eidem agreed to that arrangement. Eidems Wish was Peace and Reconciliation and he often told about the Common Guild. Eidem also had a mystique side and was very influenced by S:t Paul. The Archbishops pile of Work caused fatigue and depressions which meant that he now and then had to go on sick-leave.This Study is the first of its kind that has taken Eidem´s theological Position in account when writing about him in his Work with the German Church-Struggle and what he himself judged to be possible to do during World War two. As such it will alter the Picture of Archbishop Erling Eidem.
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- Bundy, David, 1948-
(författare)
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Visions of Apostolic Mission : Scandinavian Pentecostal Mission to 1935
- 2009
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- Using methods of Cultural Mapping, Scandinavian Pentecostal publications and archival sources were examined regarding mission. Working toward “Apostolic Mission,” in addition to biblical texts Pentecostals used models adapted from the Pietist, Methodist, Baptist and especially the Holiness Revivals. Scandinavian Pentecostalism was definitively shaped by these diverse and inter-related trans-Atlantic intellectual and social currents, not only the “Pentecostal Revival” in Los Angeles. Within the cultural space created by those movements, they created diverse mission sending networks and agencies. William Taylor coined the phrase “Pauline Mission.” He influenced trans-Atlantic Holiness revivalists, many of whose writings were translated into Scandinavian languages. Scandinavia experienced Holiness mission through reverse migration, Lord Radstock, the Boardmans, the Methodists, Salvation Army, John Ongman and Sivert Ulness. Pentecostal mission to Scandinavia came through “eyewitnesses” to the Azusa Street revival including Johnson-Ek and the Hollingsworths. Particularly important for Pentecostal mission was T. B. Barratt. He became Pentecostal after conflict with the Methodist (U.S.A.) Mission Board over mission theory and practice. His congregation in Kristiania became an international model. Other mission leaders included Andersen-Nordquelle, and Seehuus (Norway), Björk, Ongman, and Pethrus (Sweden), and Plum (Denmark). Each was already an established religious leader and editor of a periodical. Growth of Pentecostal mission and demands of Colonial governments caused institutionalization of mission administration (1915-1929). Trajectories in Norway and Sweden were toward professional “Boards,” away from the earlier entrepreneurial, self-governing, self-theologizing, self-supporting and self-propagating mission models. Following Barratt’s disillusionment with institutionalized U.S.A. Pentecostalism, he and Pethrus dismantled the nascent Pentecostal “Mission Boards.” In Norway, Barratt became the undisputed leader of Pentecostal mission. Swedish Pentecostalism fractured briefly over the issue. In the conflict all claimed the heritage of the Pietist, Baptist, Holiness and early Pentecostal revivalistic mission. By 1935 the conflicts ended with Scandinavian Pentecostal mission refocused on the Apostolic “Pauline Mission”.
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- Claesson, Urban, 1969-
(författare)
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Folkhemmets kyrka : Harald Hallén och folkkyrkans genombrott. En studie av socialdemokrati, kyrka och nationsbygge med särskild hänsyn till perioden 1905-1933
- 2004
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- This thesis explores aspects of what happened to the state Church of Sweden during the rise of the importance of public opinion and the evolution of the democratic nation state. Denmark provides the most well known Nordic example of how an old state Church became a democratic Folk (i.e. National) Church during this general transition. By comparing the Swedish with the Danish case, this study elucidates the less well known Folk Church ideology in Sweden. In Denmark a strong agrarian movement influenced by revivalism managed to take hold of public opinion making the state Church a part of the Danish national identity. Such a movement never appeared in the more industrialised Sweden. Instead a secular working class movement took hold of public and national opinion. The investigation is focused upon Harald Hallén (1884-1967), a pastor and a Social Democratic Member of Parliament. Lacking the revival elements of the Danish nationalism Hallén found that in order to get a Folk Church accepted within the secular Working class movement, it had to rest upon the heritage of the Enlightenment. Hallén regarded the Church as an expression of common ethical values within the Swedish nation. The Folk Church was supposed to strengthen existing ideals for a righteous socialist society by delivering the message of the Kingdom of God. Hallén strove to make the Church more democratic in order to express this ethical folk religion. Social Democratic nationalism became the dominant factor in Swedish political life between 1905 and 1933. The period was characterised by conflicts. First Hallén and those whom he represented fought against the Youth Church movement, which strove to establish another Folk Church ideology, by supporting the Swedish King against the rise of political Democracy. Later on, within his own Social Democratic party, Hallén fought his battle against the Marxist view of the state Church as a simple reflection of the dominant class. Hallén was in line with the political development, which resulted in a period of solid Social Democratic nation building from the 1930s onwards. From that decade on the Folk Church ideology of Hallén was established.
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