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- Jarlert, Anders, et al.
(författare)
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Evangelical Germany
- 2012
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Ingår i: Piety and Modernity (The Dynamics of Religious Reform in Northern Europe 1780-1920). - 978 90 5867 932 1 ; 3, s. 225-254
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Bokkapitel (refereegranskat)abstract
- "Protestantism" started to be used as a diversified concept of reform within churches pluralised in geography, limited to a certain territory, and often with a certain regional tradition. Theology played a main part in the Evangelical churches in Germany, moving the individuals. "The Kingdom of God" was used as a pious project by different revivalists and theologians of different colours.
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| 2. |
- Jarlert, Anders, et al.
(författare)
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Introduction
- 2012
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Ingår i: Piety and Modernity (The Dynamics of religious reform in Northern Europe 1780-1920). - 978 90 5867 932 1 ; 3, s. 7-24
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Bokkapitel (refereegranskat)abstract
- Piety and modernity is presented in Britain, Ireland, Scandinavia, Germany, and the Low Countries between 1780 and 1920. Emphasis is put on piety and politics, pious nationalism, pious enlightenment, piety and romanticism, Moravian and Evangelical inspiration, on communciations and mentalities, on gender aspects on pious language, assocatiational activities, minorities, as well as on the instrumentalisation of children in piety.
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| 3. |
- Jarlert, Anders, et al.
(författare)
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Magnus Friedrich Roos am 11.Januar 1792 an Jonas Kjellberg: Ein bisher unveröffentlichtes Schreiben und seine Folgen
- 2011
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Ingår i: Magnus Friedrich Roos – ein Württembergtheologe und Schweden. - 0346-5438. - 9789189515185 ; 51, s. 69-84
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Bokkapitel (refereegranskat)abstract
- Abstract in German Für die Verbreitung in Ausser-Schartauschen Kreisen war es von Bedeutung, dass Roos von Anfang an nicht nur als der von Henric Schartau geförderte Verfasser von Andachtsbüchern bekannt wurde, sondern dass er schon vor Schartau als Autor von biblischen Einführungen und sogenannten Gesprächsbüchern bekannt war und respektiert wurde. Für die Wertschätzung seiner Meinung und seiner Schriften kann wohl der Einfluss Jonas Kjellbergs als die bedeutendste Vor-Schartausche Empfehlung bezeichnet werden. Der Brief von Roos nimmt besonders zum Herrnhutismus kritischer Stellung.
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| 4. |
- Jarlert, Anders, et al.
(författare)
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Reform in Sweden. From Confessional Provincialism towards World Ecumenism
- 2012
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Ingår i: Piety and Modernity (The Dynamics of religious reform in Northern Europe 1780-1920). - 978 90 5867 9321 ; 3, s. 286-306
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Bokkapitel (refereegranskat)abstract
- The development of reform in Swedish piety during the 'long' nineteenth century coincides with the working period of th 'long' Bible committee, 1773-1917. The nineteenth century was a century of Luther reading, with an ecclesiastical shift, including reforms of ecclesiastical books and changes on many levels from collectivism and institutionalism towards individualism. Popular pious songs were spread. The new piety of the religious associations was contrasted to the old piety of the household. The relgious map was changed. Anglican influences and a new, ecumenical piety closes the chapter.
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| 5. |
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| 6. |
- Jarlert, Anders, et al.
(författare)
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A manly queen with feminine charm. Intersectional perspectives on gender
- 2011
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Ingår i: Christian Masculinity. Men and Religion in Northern Europe in the 19th and 20th Centuries. - 978 90 5867 873 7 ; , s. 257-273
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Bokkapitel (refereegranskat)abstract
- Existential biography does not so much search for a logical development in a person’s life as for the opportunities to shape and choose between different paths. Instead of using identities, which are often ambiguous in the extreme, I follow the Swedish historian Henrik Rosengren in his use of different cultural identifications that together form an identity. Identifications are changeable and manifold, but they are also communicable. Victoria’s cultural identifications may be understood as three different fields, replete with intersections. They are dependent on her fundamental yet unformulated identifications as a woman and as a frail and suffering person. In the first field, citizenships, we find her identifications as German, Swedish, and Christian. In the second field, social functions, we recognise the positions of the Lutheran Haustafel: Crown Princess or Queen, listener, and matron. In the third field, inner models, we encounter both the praying self of the Psalms, the suffering Christ, and the women of Wagner’s operas, all displaying both resignation and passion in a setting of either Christian mysticism or romantic philosophy, and sometimes in combination. In studying ‘the manly Queen with feminine charm’ the differentiation between manliness and masculinity is thrown into relief, for ‘manliness’ in a positive sense has also been open to women. In older devotional literature, the Christian person as a new, spiritual creation is not devoid of gender characteristics, but certainly lacks gender limitations. Godly men and women were regarded as examples for women and men alike. In the nineteenth century this changed, and gender categories became sexed. This change had an enormous impact in turn on religious language. Religion was feminised and masculinised. This concept permits of a greater understanding of the gender positions of both sexes than R. W. Connell’s hegemonic masculinity, by which women are reduced to passive positions. This chapter emphasises the need for gender studies to focus on both women and men, especially where positive results on manliness and masculinity can be obtained from the study of women in history. Victoria has been described as a manly queen with feminine charm. Her faith may also with reason be described as manly. In her personal life, her strong sense of duty was balanced by the impression made by Wagner’s passionate and forceful women characters as models of a manly femininity. She was clearly influenced by Charles Kingsley’s devotional books and his emphasis on active ‘true resignation’. As a queen, she regarded herself in the light of old Lutheran social teaching as the mother of the nation. The importance of monarchical ideas to Victoria meant that in her view political and personal ethics were as one. Her position was in many ways unique, which magnifies similar observations that could be made in other women as well. ‘A manly queen with feminine charm’ was one of several manly women with feminine charm.
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| 7. |
- Jarlert, Anders
(författare)
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Beskow berättar
- 2014
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Ingår i: Signum: Katolsk orientering om kyrka, kultur, samhälle. - 0347-0423. ; 40:7 (November 2014), s. 54-56
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Recension (övrigt vetenskapligt/konstnärligt)
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| 8. |
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| 9. |
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| 10. |
- Jarlert, Anders
(författare)
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"Bäste biskop!" : korrespondensen mellan drottning Victoria och biskop Gottfrid Billing 1900–1924
- 2010
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Bok (övrigt vetenskapligt/konstnärligt)abstract
- This is a critical edition of the correspondence between Queen Victoria of Sweden (1862-1930) and the Bishop and High Preacher to the Court, Gottfrid Billing (1841-1925), together with a commentary situating this surprisingly straightforward correspondence in its political and theological context. Since the queen lived both in the public and the private sphere, she had a ‘mixed’ relation to her spiritual advisor, who also was active both in the ecclesiastical and the political sphere. The letters between the Crown princess/Queen and the Bishop are very ‘mixed’ letters, with soulcare as only one part among others. Connecting to Kristina Persson’s description of the functions of letters, especially the ritual function is observed: the letter as a ‘receipt’ on the life and health of the correspondent, and a wish for further contact. This function is most clear when someone from the court writes to thank Billing, often in short, and because of the bad health of the queen. When he is being thanked, often together with the expressed hope for a renewed contact, from another person, the ritual function is especially accentuated. Generally, this means that a correspondence cannot be understood without consideration to letters from surrounding persons, in this case from the court and family of the queen. Also the mediating of norms is interesting. This function may be described as a variant of the social or identity function, and in this latter version it has a self-evident position in both spiritual and political letters. Here it turns out to be especially complex, since we may speak about a religious and a political creation of norms, simultaneously. The letters perforate the borders between the sharply contrasting constructions of male and female. Per definition letters open a sphere in between, a third, intermediary area between the two spheres of correspondents. A space is created where opposites move into each other, at least in the unphysical space of the correspondence. To Perssons’s different functions, we may add this perforating, gender exceeding function. The spiritual relation between the crown princess/queen and the bishop is constructed as comfort and advices in upcoming situations, seldom as answers to specifically spiritual questions. During the 1920s, this spiritual relation was also reversed, so that the queen comforted and encouraged the old bishop. Both the prayers and the silent understanding remain without traces unreachable to the researcher, but hence their existence has to be observed much more. The intimacy in a spiritual relation, or in any other human relation, may not be measured in numbers of words, still less in what could be labeled verbal exhibitionism. The soul-care in the letters is being related to the publications of Billing, in a few cases answering the needs being expressed in the letters. A great part of Billing’s letters are missing, but this gap may partly be filled out by the queens’ letters to him, by his letters to his wife, or by the courtiers’ letters to him. The queens’ letters are distinguished for their very good treatment of the Swedish language, but still with a few, remaining germanisms. Sometimes she tries to make the Swedish language more consequent than it in fact is, in constructing new forms. In the letters we might speak about a formal and a material level of intimacy. The same letter may contains expressions at several material levels, depending on its material. This correspondence has been compared to other ones, such as the queen’s correspondence with her relative, Cardinal Hohenlohe, with Archbishop Söderblom, the Duchess d’Otrante, and with Dr. Sven Hedin. The queen’s strong commitment to service and preaching is being presented, especially how she in 1912 and the following years was strongly committed to the publication of a service ritual with short sermons for use on the ships of the Swedish navy, dedicated to the navy from Queen Victoria. Of its 31 sermons, Billing had written 16. An enlarged edition was published in 1917. Special observance has been paid to the correspondents’ positions from the perspectives of gender and relations. This correspondence is of great interest from a politico-historical point of view, and also theologically. The theological interest is to be observed, partly in several separate matters, and partly in both correspondents’ motivations in terms of Lutheran vocational teaching, the latter of which can be seen as motivating even the independent political actions of the Queen. The letters also reveal a relation of pastoral care that, at the end of the old Bishop’s life, is reversed, with the Queen providing spiritual solace to the Bishop. The edition includes a broad introduction and page-by-page comments in foot-notes.
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