Zeitschriftenartikel: „Church and state in Sweden“

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FRIEDNER, Lars. „Church and State in Sweden 2002“. European Journal for Church and State Research - Revue européenne des relations Églises-État 10 (01.01.2003): 121–23. http://dx.doi.org/10.2143/ejcs.10.0.2005667.

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FRIEDNER, Lars. „Church and State in Sweden 2003“. European Journal for Church and State Research - Revue européenne des relations Églises-État 11 (31.12.2004): 59–62. http://dx.doi.org/10.2143/ejcs.11.0.2029493.

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SCHÖTT, Robert. „Church and State in Sweden 1994“. European Journal for Church and State Research - Revue européenne des relations Églises-État 2 (01.01.1995): 131–33. http://dx.doi.org/10.2143/ejcs.2.0.2002887.

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PERSENIUS, Ragnar. „Church and State in Sweden 1995“. European Journal for Church and State Research - Revue européenne des relations Églises-État 3 (01.01.1996): 121–25. http://dx.doi.org/10.2143/ejcs.3.0.2002863.

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PERSENIUS, Ragnar. „Church and State in Sweden 1996“. European Journal for Church and State Research - Revue européenne des relations Églises-État 4 (01.01.1997): 155–60. http://dx.doi.org/10.2143/ejcs.4.0.2002841.

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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, Nr. 2 (27.06.2019): 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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PERSENIUS, Ragnar. „Church and State in Sweden in 1997“. European Journal for Church and State Research - Revue européenne des relations Églises-État 5 (01.01.1998): 131–35. http://dx.doi.org/10.2143/ejcs.5.0.2002816.

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FRIEDNER, Lars. „Church and State in Sweden in 1998“. European Journal for Church and State Research - Revue européenne des relations Églises-État 6 (01.01.1999): 181–88. http://dx.doi.org/10.2143/ejcs.6.0.2002790.

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FRIEDNER, Lars. „Church and State in Sweden in 1999“. European Journal for Church and State Research - Revue européenne des relations Églises-État 7 (01.01.2000): 225–31. http://dx.doi.org/10.2143/ejcs.7.0.565586.

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FRIEDNER, L. „Church and State in Sweden in 2000“. European Journal for Church and State Research - Revue européenne des relations Églises-État 8 (01.01.2001): 255–59. http://dx.doi.org/10.2143/ejcs.8.0.505024.

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FRIEDNER L. „Church and State in Sweden in 2000“. European Journal for Church and State ResearchRevue europ?enne des relations ?glises-?tat 8, Nr. 1 (14.04.2005): 255–59. http://dx.doi.org/10.2143/ejcs.8.1.505024.

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FRIEDNER, L. „Church and State in Sweden in 2001“. European Journal for Church and State Research - Revue européenne des relations Églises-État 9 (01.01.2002): 157–63. http://dx.doi.org/10.2143/ejcs.9.0.505219.

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FRIEDNER L. „Church and State in Sweden in 2001“. European Journal for Church and State ResearchRevue europ?enne des relations ?glises-?tat 9, Nr. 1 (14.04.2005): 157–63. http://dx.doi.org/10.2143/ejcs.9.1.505219.

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Ideström, Jonas, und Stig Linde. „Welfare State Supporter and Civil Society Activist: Church of Sweden in the “Refugee Crisis” 2015“. Social Inclusion 7, Nr. 2 (24.06.2019): 4–13. http://dx.doi.org/10.17645/si.v7i2.1958.

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2015 was a year of an unprecedented migration from the Middle East to Europe. Sweden received almost 163,000 asylum applications. The civil society, including the former state church, took a notable responsibility. In a situation where the welfare systems are increasingly strained, and both the welfare state and the majority church are re-regulated, we ask: how does this play out in local contexts? This article reports from a theological action research project within a local parish in the Church of Sweden. The Lutheran church has from year 2000 changed its role to an independent faith denomination. The study describes the situation when the local authority and the parish together run temporary accommodation for young asylum seekers. For the local authority the choice of the church as a collaborator was a strategic choice. For the local parish this occasion verified the mission of the church. Confirming its former role as carrier of societal beliefs and values the Church of Sweden supports the welfare state. At the same time, the church explores a new role as a faith denomination and part of the civil society.

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Sidenvall, Erik. „Church and State in Sweden: A contemporary Report“. Kirchliche Zeitgeschichte 25, Nr. 2 (01.02.2012): 311–19. http://dx.doi.org/10.13109/kize.2012.25.2.311.

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West, Helga Sofia. „Renegotiating Relations, Structuring Justice: Institutional Reconciliation with the Saami in the 1990–2020 Reconciliation Processes of the Church of Sweden and the Church of Norway“. Religions 11, Nr. 7 (09.07.2020): 343. http://dx.doi.org/10.3390/rel11070343.

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Social reconciliation has received much attention in Christian churches since the late 1980s. Both the Church of Sweden and the Church of Norway initiated reconciliation processes with the Saami (also “Sami” or “Sámi”), the indigenous people of Northern Europe, at the beginning of the 1990s. As former state churches, they bear the colonial burden of having converted the Saami to Lutheranism. To make amends for their excesses in the missionary field, both Scandinavian churches have aimed at structural changes to include Saaminess in their church identities. In this article, I examine how the Church of Sweden and the Church of Norway understand reconciliation in relation to the Saami in their own church documents using conceptual analysis. I argue that the Church of Sweden treats reconciliation primarily as a secular concept without binding it to the doctrine of reconciliation, making the Church’s agenda theologically weak, whereas the Church of Norway utilizes Christian resources in its comprehensive approach to reconciliation with the Saami. This article shows both the challenges and contributions of the Church of Sweden and the Church of Norway to the hotly debated discussions on truth and reconciliation in the Nordic Saami context.

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Hansson, Per. „Clerical Misconduct in the Church of Sweden 2000–2004“. Ecclesiastical Law Journal 12, Nr. 1 (Januar 2010): 17–32. http://dx.doi.org/10.1017/s0956618x09990366.

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The Church of Sweden, being the national Lutheran Church, was disestablished in 2000 and former state obligations were transferred to the church. Major changes were effected in the oversight of the clergy and all complaints were thereafter to be handled by the church itself. This article considers empirical data concerning those complaints and makes an evaluative comparison with the previous system.

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Straarup, Jørgen. „Svenska kyrkan efter millennieskiftet“. Religionsvidenskabeligt Tidsskrift, Nr. 62 (20.11.2015): 153. http://dx.doi.org/10.7146/rt.v0i62.22575.

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Since the year 2000, the Church of Sweden is no longer a function within the Swedish state. It has become a free denomination which actualizes several borderland changes in the Swedish model of religion. The dissolution of the relationship with the state has been discussed and prepared for many years, and it became a reality at the turn of the millennium. The need for a defined relationship with the state or an interface, however, has not diminished, since the Church of Sweden is still the largest popular movement in the country. This change in relation has lead to an intensified cooperation between the Church of Sweden and other churches and denominations.Sedan år 2000 är Svenska kyrkan inte längre en funktion i svenska staten, utan ett fritt trossamfund. Denna relationsförändring aktualiserar en rad nya gränssnitt i den svenska religionsmodellen. Upplösningen av sammanhanget med staten har diskuterats och förberetts under många år och förverkligats i samband med millennieskiftet. Behovet av definierad relation till statsmakten, ett gränssnitt, minskade emellertid inte, eftersom Svenska kyrkan även efter nyårsmorgon 2000 var landets största folkrörelse. Relationsförändringen ledde till ett intensifierat samarbete med andra kyrkor och samfund

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Evertsson, Jakob. „Anticlericalism and Early Social Democracy in Sweden in the 1880s“. Church History and Religious Culture 97, Nr. 2 (2017): 248–66. http://dx.doi.org/10.1163/18712428-09702004.

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This article examines early socialist anticlericalism directed against the clergy of the Church of Sweden in the late nineteenth century. Research on socialist critiques and the Church of Sweden is generally lacking, and no attempt has been made to interpret the critique using the concept of anticlericalism. This study analyses the Social Democrats’ official newspaper Socialdemokraten and demonstrates that socialist anticlericalism was focused on clerical lifestyles, the church as a class institution, and often religion itself. A critical analysis of the arguments reveals that the satire and exaggeration already familiar to many were commonly used in anticlerical rhetoric when describing the clergy. The ultimate aim of the critique was the abolition of the Established Church because it was considered to provide a conservative religious ideology for the state.

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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 (25.11.2019): 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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Nordin, Magdalena. „How to Understand Interreligious Dialogue in Sweden in Relation to the Socio-Cultural Context“. Interdisciplinary Journal for Religion and Transformation in Contemporary Society 6, Nr. 2 (11.12.2020): 429–47. http://dx.doi.org/10.30965/23642807-00602010.

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Abstract This article starts by giving an overview on religion in contemporary Sweden and a historic background on IRD-organisations and IRD-activities in the country; followed by a more in-depth description of contemporary IRD, presenting both national and local IRD-organisations and IRD-activities. The article ends with an analysis of how IRD-organisations and IRD-activities relate to the sociocultural context in Sweden, which shows the importance of the increase in religious plurality in Sweden and the Church of Sweden’s still dominate position, in the establishment and upholding of IRD-organisations and IRD-activities in the country. Another sociocultural context influencing is the highly secularised Swedish society together with the secular state. This leads both to a delay in establishment of IRD-organizations in Sweden, and later on, for the establishment of these IRD-organizations and for IRD-activities, if the aim of these are less religious and foremost social.

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Agafoshin, M. M., und S. A. Gorokhov. „Impact of external migration on changes in the Swedish religious landscape“. Baltic Region 12, Nr. 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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Edqvist, Gunnar. „Freedom of Religion and New Relations Between Church and State in Sweden“. Studia Theologica - Nordic Journal of Theology 54, Nr. 1 (Juli 2000): 35–41. http://dx.doi.org/10.1080/003933800750041502.

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Markkola, Pirjo. „The Long History of Lutheranism in Scandinavia. From State Religion to the People’s Church“. Perichoresis 13, Nr. 2 (01.10.2015): 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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Girmalm, Thomas, und Marie Rosenius. „From state church to faith community: an analysis of worldly and spiritual power in the Church of Sweden“. International journal for the Study of the Christian Church 13, Nr. 1 (Februar 2013): 48–58. http://dx.doi.org/10.1080/1474225x.2013.756632.

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Sivefors, Per. „Sweden and Shakespeare's Protestant Afterlife“. Critical Survey 35, Nr. 2 (01.06.2023): 11–21. http://dx.doi.org/10.3167/cs.2023.350202.

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Abstract This article argues that three Swedish translators of Shakespeare, Olof Bjurbäck (1750–1829), Johan Henrik Thomander (1798–1865) and Carl August Hagberg (1810–1864), understood their tasks in relation to what they saw as fundamental religious, specifically Protestant, precepts. All three were either bishops in the state church or came from a family of clerics (Hagberg). While Bjurbäck's prose translation of Hamlet (1820) owes its religious background to Rousseau and Luther, the later Thomander insisted on faithfulness to the original yet also emphasising the centrality of secular works in Christian instruction, and Hagberg owes a debt to the Protestant notion of going ad fontes. In short, rather than constructing a narrative of secularisation around the three translators, this article concludes that Protestant ideology, while itself changing, remained important to understand their work.

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Grassman, Eva Jeppsson, und Anna Whitaker. „With or without Faith. Spiritual Care in the Church of Sweden at a Time of Transition“. OMEGA - Journal of Death and Dying 53, Nr. 1 (August 2006): 153–72. http://dx.doi.org/10.2190/85bk-4rg9-wqxl-52c0.

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The article describes spiritual care offered by the Church of Sweden to people in the last phase of their lives and to the bereaved. The Church ministers in a secularized society. Its changed place in the culture can be seen in the fact that it was recently officially separated from the State. The article contrasts the languages of spiritual care about the support given to those in their last phase of life, compared to those in grief. Traditional theological language is used with the dying, while the newer psychological “clinical lore” is used with the bereaved. These contrasts are expressions of the different positions linked to expectations that are connected with roles that the representatives of the Church are trying to meet.

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Hiljanen, Mikko. „Limits of Power. Clerical Appointment as Part of Domestic Policy in Sweden after the Reformation, 1560–1611“. Perichoresis 13, Nr. 2 (01.10.2015): 35–55. http://dx.doi.org/10.1515/perc-2015-0009.

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Abstract This article examines state-church relations in Sweden by analysing clerical appointment processes in the latter part of the 16th century. The aim is to ascertain whether the king of Sweden could appoint pastors independently, and if not, with whom he was compelled to share the power. Earlier studies argue that the power of the king grew due to the reformation. First, this article examines the number of clerical appointments that were made in the period 1560-1611. The results reveal a remarkable annual variation in the number of clerical appointments. Second, the timing and share of clerical appointments made by the king are studied. The number of appointments made by the king is viewed against the total number of clerical appointments so as to reveal the importance of appointments made by the crown. Third, the article examines the proportion of appointments made by other authorities. The results suggest that the crown’s role in clerical appointment processes varied, but more interestingly, it was not as ubiquitous as earlier researchers suggest. Thus article concludes that crown’s power over the church in 16th century Sweden was not as vast as it has previously been claimed.

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Lundmark, Evelina. „Banal and Nostalgic“. Temenos - Nordic Journal for Study of Religion 59, Nr. 1 (20.06.2023): 29–51. http://dx.doi.org/10.33356/temenos.112453.

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This article explores how Christian heritage is engaged with, strengthened, and contested in and through Swedish newspapers and in the annual Swedish Christmas calendar. Although Sweden is perceived as highly secular and characterized by an increased distance between the former state church and the Swedish population, ideas about Swedish cultural heritage are still tied to notions of a Christian past. Previous research has highlighted Christmas as particularly salient for Swedes’ understanding of their cultural heritage and national identity, which includes perceptions of Christmas as ‘merely’ a tradition. Using theories of nostalgia and banal religion, this article addresses how Swedishness is constructed in the Christmas calendar, as well as through its framing in Swedish newspapers. While the narrative of the Calendar does not normally include overt references to Christian parables, it frequently uses Christian and folkloric symbolism to effect a backdrop of nostalgia. I argue that the Calendar and its framing in newspapers play on conceptions of Swedishness that are inextricably linked to ideas of ‘secularized’ Christianity, and by extension to constructions of what counts as national belonging in contemporary Sweden.

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Scott, Franklin D., und Bernt Ralfnert. „The Debate over Women Priests in Sweden in the Perspective of Church-State Relations.“ American Historical Review 95, Nr. 3 (Juni 1990): 846. http://dx.doi.org/10.2307/2164381.

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Waldron, Richard. „"A True Servant of the Lord" : Nils Collin, the Church of Sweden, and the American Revolution in Gloucester County“. New Jersey History 126, Nr. 1 (26.10.2011): 96–103. http://dx.doi.org/10.14713/njh.v126i1.1106.

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The following is the text of a talk, “Nils Collin, the Church of Sweden, and the American Revolution in Southern New Jersey,” presented during the conference “Piety, Politics and Public Houses: Churches, Taverns and Revolution in New Jersey,” (complementing the exhibition "Caught in the Crossfire: New Jersey Churches and Taverns in the American Revolution"), New Jersey State Museum, Trenton, New Jersey, March 8, 2003.

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Paulsen Galal, Lise, Louise Lund Liebmann und Magdalena Nordin. „Routes and relations in Scandinavian interfaith forums: Governance of religious diversity by states and majority churches“. Social Compass 65, Nr. 3 (30.07.2018): 329–45. http://dx.doi.org/10.1177/0037768618787239.

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In the Scandinavian countries of Denmark, Norway, and Sweden, as elsewhere in Europe, governance of religious diversity has become a matter of renewed concern. A unique aspect of the Scandinavian situation is the hegemonic status of the respective Lutheran Protestant majority churches, usually referred to as ‘folk churches’, with which the majority of the population associates, alongside a prevalence of high degrees of regional secularism. As such, the majority churches have played a key role as both instigators and organisers of several interfaith initiatives, and have thereby come to interact with the public sphere as providers of diversity governance. Based on country-level studies of policy documents on majority-church/interreligious relations and field studies, this article sets out to explore the prompting and configuration of majority-church-related interfaith initiatives concerning church–state relations and the governance of religious diversity.

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Hagevi, M. „Beyond Church and State: Private Religiosity and Post-Materialist Political Opinion among Individuals in Sweden“. Journal of Church and State 54, Nr. 4 (05.01.2012): 499–525. http://dx.doi.org/10.1093/jcs/csr121.

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Michalak, Ryszard. „The Methodist Church in Poland in reality of liquidation policy. Operation “Moda” (1949-1955)“. Review of Nationalities 8, Nr. 1 (01.12.2018): 199–224. http://dx.doi.org/10.2478/pn-2018-0013.

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Abstract The aim of the article is to analyze the determinants and other conditions of the religious policy of the Polish state towards the Methodist Church in the Stalinist period. The author took into account conceptual, programmatic, executive and operational activities undertaken by a complex subject of power, formed by three structures: party, administrative and special services. In his opinion, the liquidation direction of religious policy towards the Methodist Church was determined primarily by two factors: 1) the activity of Methodists in Masuria, which was assessed as “harmful activities” because they were competitive to the activity of the Evangelical-Augsburg Church (in which the authorities placed great hopes for effective repolonization of the native population), 2) strong links between the Methodist Church in Poland and the Methodist Church in the West (United States of America, Canada, Great Britain, Sweden). The liquidationa ctivities have been depicted primarily on the basis of solutions included in the action of special services under the codename “Moda”. The author also explains the reasons for the final resignation from the liquidation policy towards Polish Methodism and the inclusion of the Methodist Church in the direction of the rationing policy.

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Balabeikina, O. A., N. M. Mezhevich und A. A. Iankovskaia. „Official Reporting of Religious Organizations as a Source of Empirical Data on the Activities of the Church: Some Questions of Theory and Practice of the Evangelical Lutheran Church of Sweden“. Administrative Consulting, Nr. 10 (27.11.2020): 135–45. http://dx.doi.org/10.22394/1726-1139-2020-10-135-145.

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The relevance of any material offered to the scientific and expert community depends on many factors. Objectively, the presence of this or that issue in the center of public attention has a positive effect on the actualization of this or that article. However, there is an obvious danger. Academic approaches that accidentally find themselves in resonance with global trends can fall victim to political conjuncture. Relevance in this case can fall victim to the political moment. Moreover, this or that topic, being in the center of public discussion, negatively affects the academic understanding of the problem. All this fully relates to the question of the relationship between the state and the church in modern Europe and Russia.A few words about global trends. Their essence boils down to the growing confrontation between supporters of new ideological approaches and traditionalists, among whom are many adherents.The relationship between religion and the state testifies to the fact that states and societies have not yet learned to draw an effective line between their interests and those of adherents. This fact presupposes careful state and public participation in the affairs of the church. However, acknowledging this circumstance is not enough. The state must clearly know what, where and how is happening in the church sphere of the life of society in cases where church affairs can affect public and state security.It is also known that almost all the leading churches, to a greater or lesser extent, provide official reporting to the state. However, working with this reporting, its scientific analysis is not always representative.Objective. The presented article is aimed at a partial solution of the problem of increasing the effectiveness of academic research of the church` activities. Moreover, it is made based on official church statistics.The author’s position is the following. States and societies have no right to let go of this vital sphere of life. The functions of the state, in this case, are at least controlling. The ineffective execution of its functions by the state can be revealed in many countries of the world. The situation in France is nothing more than a reference case of a problem that, to one degree or another, exists in most of the countries of the world, which are distinguished by ethnic and confessional heterogeneity.

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Martinsson, Lena. „When gender studies becomes a threatening religion“. European Journal of Women's Studies 27, Nr. 3 (11.06.2020): 293–300. http://dx.doi.org/10.1177/1350506820931045.

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The transnational anti-gender movement often has a strong connection to conservative religious organisations. However, even if the anti-gender movement is easy to recognise in Sweden, it is impossible for it to propagate significant opposition to gender mainstreaming and gender studies by using the Church as a reference due to white Swedish people’s established and neo-colonial image of Sweden as exceptional, secular, modern, and a gender equal and tolerant nation. The aim of this article is to analyse how a transnational anti-gender discourse transforms and produces fear in a Swedish context. In focus is the editorial writer for Svenska Dagbladet, one of Sweden’s most influential newspapers, Ivar Arpi and his critical articles and expressions in social media on gender studies and gender mainstreaming. The material shows that instead of connecting to religion in order to dismiss gender studies, gender studies is understood as the religion and conspiracy of our time, governing the state and its citizens. Drawing on Sara Ahmed, I argue that it is possible to follow how words and discourses act in affective ways and how gender studies, gender ideology and gender mainstreaming become a single body that inspires fear.

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McKeown, Simon. „The Emblem Texts at Tådene, Västergötland“. European Journal of Scandinavian Studies 51, Nr. 2 (01.10.2021): 319–34. http://dx.doi.org/10.1515/ejss-2020-2020.

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Abstract The church of Tådene in Västergötland is home to a series of painted panels dating from the early 1700s. Before their restitution to the church in the 1960s, the panels were stored in a mausoleum, putting them beyond the scrutiny of scholars. This obscurity helped conceal the fact that the panels constitute the most sophisticated surviving programme of emblems to be found in any church in Sweden, remarkable in scale, scope, and invention. This article presents for the first time the source of the emblems at Tådene, and argues that a factor in the programme’s success is the role played in the composition of the poetic texts added to the emblems, and that, moreover, the author of these interventions was one of Sweden’s leading literary figures of the Baroque, Johan Runius. Not only was Runius resident in the parish of Tådene at the time when these panels took form, but his literary production in these years mark his only known attempts at the emblem genre. Through the confluence of date, place, and style, the article suggests that the texts of Tådene’s emblems merit investigation as lost poems dating from an early stage of Runius’s short career.

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McKeown, Simon. „The Emblem Texts at Tådene, Västergötland“. European Journal of Scandinavian Studies 51, Nr. 2 (01.10.2021): 319–34. http://dx.doi.org/10.1515/ejss-2020-2020.

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Abstract The church of Tådene in Västergötland is home to a series of painted panels dating from the early 1700s. Before their restitution to the church in the 1960s, the panels were stored in a mausoleum, putting them beyond the scrutiny of scholars. This obscurity helped conceal the fact that the panels constitute the most sophisticated surviving programme of emblems to be found in any church in Sweden, remarkable in scale, scope, and invention. This article presents for the first time the source of the emblems at Tådene, and argues that a factor in the programme’s success is the role played in the composition of the poetic texts added to the emblems, and that, moreover, the author of these interventions was one of Sweden’s leading literary figures of the Baroque, Johan Runius. Not only was Runius resident in the parish of Tådene at the time when these panels took form, but his literary production in these years mark his only known attempts at the emblem genre. Through the confluence of date, place, and style, the article suggests that the texts of Tådene’s emblems merit investigation as lost poems dating from an early stage of Runius’s short career.

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Roald, Anne Sofie. „Expressing Religiosity in a Secular Society: the Relativisation of Faith in Muslim Communities in Sweden“. European Review 20, Nr. 1 (04.01.2012): 95–113. http://dx.doi.org/10.1017/s1062798711000342.

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This article discusses religion in public space and the case study is Muslim minorities in Sweden. The discussion deals with secularisation trends within Muslim communities in Swedish society in view of the notion of counter-secularisation as a fixed and unchanged form of religious expressions in contemporary public life. What happens in Muslim communities as Muslims of various cultural backgrounds and religious orientations meet and interact in a new secular context? The article argues that, similar to the nineteenth and twentieth centuries, Christian reform movements opened up for a relativisation of faith and thus to a certain extent initiated a secularisation process, a relativisation of faith is at present an ongoing process in Muslim communities in Sweden. Of the three definitions on secularisation, promoted by Jose Casanova, secularisation as ‘differentiation of the secular spheres from religious institutions and norms’, ‘marginalisation of religion to a privatised sphere’, and ‘the decline of religious belief and practices’, Muslim practices in Sweden indicate an adherence to these two first notions of the relation between ‘church and state’. As for the last definition of secularisation; ‘the decline of religious belief and practices’, which has to do with private religious practices, many Muslims would regard themselves as religious without claiming a public role for religion, similar to many Christians in Sweden. Furthermore, many of the traits considered to be ‘religious’, might well be attempts to protect a particular cultural context rather than being signs on increased religion as such.

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Martino, M. G. „"We Need to Promote the Dialogue between Christians and Protestants": State, Church, and Religious Minorities in Greece, Italy, and Sweden“. Journal of Church and State 54, Nr. 4 (16.12.2011): 526–50. http://dx.doi.org/10.1093/jcs/csr119.

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Holm, Sebastian. „Acoustical modelling of a Swedish 13th century church ruin, and its use for musical production.“ INTER-NOISE and NOISE-CON Congress and Conference Proceedings 263, Nr. 6 (01.08.2021): 752–56. http://dx.doi.org/10.3397/in-2021-1640.

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Visby is an old hanseatic town on the island of Gotland in Sweden. The town has a large number of old church ruins, one of which goes by the name of St. Lars. The church is believed to be a 13-century orthodox church, and abandoned in the 16 century, all that is left today are the stone walls and parts of the inner ceiling vaults. Through collaboration with the local museum, St.Lars has now been measured and 3D-modelled by the author, Sebastian Holm from Efterklang, who is also a part-time musician. The model has been fitted with what is assumed to be an historically accurate ceiling structure and materials as well as windows, doors, various furnishings and a make-up stage. With acoustical modelling and auralisations made in Odeon, various source and receiver positions has been tested for acoustical qualities, and the impulse responses are now used for musical production for the medieval band known as Patrask. The mixing process uses the impulse response from left and right side of the stage to produce a stereo reverb, and the results are compared to auralisations of the music made with Odeon. The overall process is discussed, with links to the music itself.

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Tsvetkova, Polina. „The оrigin of the palladian tradition in the early church architecture of North America of the 17–18th centuries“. St. Tikhons' University Review. Series V. Christian Art 49 (31.03.2023): 42–49. http://dx.doi.org/10.15382/sturv202349.42-49.

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The article discusses the stage of formation and development of classical architectural traditions in the United States of America in the 17th-18th centuries on the example of the church architecture of Swedish settlers. The main direction in which both foreign architects and later national American masters worked was classicism, often manifested in the forms of Palladianism. The article describes the degree of influence of A. Palladio's architectural treatise on colonial building practice. Church buildings were built in the settlements the very first and best preserved, for this reason, it is precisely by examining examples of such that we can conclude that the early stage in the development of the classical architectural tradition in the United States. On the basis of local specific building and cultural features, under the influence of the religious institutions of church architecture in Sweden and Northern Europe, this direction received a new reading. The article provides a brief overview of the three oldest churches of the Swedish Christian community, on the example of which the author seeks to trace the history of the origin and development of the national interpretation of the Palladian system. The question is raised about the purity of the application of order architectural solutions in the early cult architecture of North America and the degree of fundamentality of the interpretation of the ideas of classicism and Palladianism. The specific national features of architectural solutions, which manifested themselves in the early church architecture of the colony, are revealed.

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Thing, Morten. „Bøger om jødisk historie i Danmark de sidste 15 år“. Nordisk Judaistik/Scandinavian Jewish Studies 27, Nr. 1 (27.06.2016): 58–70. http://dx.doi.org/10.30752/nj.67606.

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I Danmark er der de sidste femten år udkommet en hel del bøger om jødernes historie, ikke mindst om deres trængsler. Morten Thing gennemgår i denne oversigtsartikel de vigtigste indenfor forskning og formidling. * * *Books on Jewish history in Denmark the last 15 years • The most spectacular work about Jewish culture is without doubt Martin Schwarz Lausten’s six-volume work about the attitude of the Danish Lutheran church towards the Jews and Judaism. It is a work of great precision and with the use of many new sources. Although it is a work on church-history it has a lot to say on Jewish reactions to the church and the state. The volumes are: Kirke og synagoge,De fromme og jøderne, Oplysning i kirke og synagoge, Frie jøder?, Folkekirken og jøderne og Jødesympati og jødehad i folkekirken. Antisemitism has also been in focus and Sofie Lene Baks work on the history of antisemitism in Denmark is probably the most central: Dansk antisemitisme 1930–45. The rescue of the Danish Jews in WWII is without doubt the most researched topic in Danish Jewish history. Many new works have been published. Sofie Lene Baks book on what happened to the Jews when they came back from Sweden I 1945, Da krigen var forbi. It turned out that the municipality of Copenhagen had taken care of many flats and possessions. The history of the Jewish minority has been more in focus than ever. Many new books have been published. Arthur Arnheim’s Truet minoritet søger beskyttelse is the biggest book on the history from seventeenth century until today.

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Andreichuk, Kseniia R. „Socialism and/or Christianity: F.M. Dostoevsky’s Influence on S. Lagerlöf's Novel Antichrist’s Miracles“. RUDN Journal of Studies in Literature and Journalism 26, Nr. 3 (15.12.2021): 490–500. http://dx.doi.org/10.22363/2312-9220-2021-26-3-490-500.

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In the 1880s. F.M. Dostoevsky was perceived in Sweden as a revolutionary writer, therefore there was great attention to his political views, which influenced among others S. Lagerlf, who read Dostoevsky in Swedish, Danish and, possibly, in French. In the novel Antichrists Miracles (1897) S. Lagerlf talks about Italy, a Catholic country where the church has much more power than in Protestant lands. In this regard, Lagerlf actualizes F.M. Dostoevskys reflections on the connection between the state and the church, presented in Brothers Karamazov and other novels. The key question that interests both F.M. Dostoevsky and S. Lagerlf is whether people can build the kingdom of Christ on earth when Christ said: My kingdom is not of this world. F.M. Dostoevsky examines this problem in most detail in the unfinished article Socialism and Christianity , which S. Lagerlf could not read, but she was undoubtedly familiar with Dostoevskys thoughts on this matter put into the mouths of Zosima and Prince Myshkin. In S. Lagerlf's novel Antichrists Miracles , the main character becomes a socialist, though he dreamed of becoming a priest in childhood, like Alyosha Karamazov. A fake image of Christ with the words My kingdom is only on earth becomes a banner of socialism in Lagerlf's novel. This image works wonders but only related to earthly goods. At the end of the novel, Lagerlf comes to the conclusion (put into the mouth of the Pope) that this image should not be destroyed, but the earth should be reconciled with heaven. This conclusion is consistent with Dostoevskys ideas about the universal church realized on earth.

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Lindberg, Jonas. „RELIGION AS A MEANS TO SOCIETAL COHESION IN NORDIC POLITICS 1988 – 2010“. POLITICS AND RELIGION IN EUROPE 9, Nr. 2 (27.12.2015): 147–68. http://dx.doi.org/10.54561/prj0902147l.

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While the Nordic countries have a history of many similarities in core values and institutional arrangements, a number of differences have developed in recent years in relation to religion, due to political reasons. In this article, findings from four empirical studies on religion in Nordic parliamentary politics are analysed in terms of weak or strong politicisation for the purpose of homogeneity or in diversity. From an analytical model, different patterns of the use of religion in politics in the five countries are identified, due to the relationships between church and state, the level of religious diversity and the presence of right-wing populist parties. The conclusion is that religion once again has become a means to societal cohesion in Denmark, but also to some degree in Norway and Sweden in a search for a core authority in society. The main reason behind this change is the impact of globalisation.

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MORGAN, KIMBERLY J. „Forging the Frontiers Between State, Church, and Family: Religious Cleavages and the Origins of Early Childhood Education and Care Policies in France, Sweden, and Germany“. Politics & Society 30, Nr. 1 (März 2002): 113–48. http://dx.doi.org/10.1177/0032329202030001005.

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Ryazhev, Andrey. „The Religious and Political State of the Baltic Nobility in the Assessment of the Russian Authorities: Episodes from the History of the Ostsee Issue (from 1740s through 1780s)“. OOO "Zhurnal "Voprosy Istorii" 2021, Nr. 8-1 (01.08.2021): 31–42. http://dx.doi.org/10.31166/voprosyistorii202108statyi65.

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The article concentrates on the religious policy of the Russian Empire in the Early Modern Times. A study was carried out concerning the measures taken by the Russian supreme authority in the field of religion in the Baltic provinces of the Russian Empire during the Russian-Sweden wars (1741-1743, 1788-1790). The base of research is unknown sources (unpublished documents, correspondence) from the Archive of Foreign Policy of the Russian Empire and the Russian State Archive of Ancient Acts. For the first time in historiography, the mutual relations of Baltic noble estate and the Russian crown were addressed in common context of two notable episodes from the regional social and political history - the persecution of the Moravian church under the Empress Elizaveta Petrovna and the reform of protestant spiritual governance during the reign of Catherine II. It has been determined what was the relationship for the monarchy between events separated from each other by more than forty years, the reasons for the monarchy’s attention to the spiritual sphere in wartime were revealed. As a result, the author states that religion and religious institutions were means for Russian autocracy to keep and develop principles and ideas of political loyalty in Baltic-German noble community, and the actions of the Russian monarchy to maintain religious unanimity of the Ostseeischer nobility contributed to the formation of the estate consciousness of the latter.

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Bainbridge, Virginia. „Lives of the Sisters of Syon Abbey ca 1415–1539: Patterns of Vocation from the Syon Martiloge and Other Records“. Medieval People: Social Bonds, Kinship, and Networks 36, Nr. 1 (25.04.2022): 23–66. http://dx.doi.org/10.32773/dzpw8888.

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Eileen Power’s work on medieval English nunneries laid the foundation for modern scholarship. This paper explores patterns of vocation in the lives of the sisters of Syon Abbey, a major national institution founded by Henry V in 1415. The paper is part of my Syon Abbey Prosopography Project, which traced c. 600 sisters, brothers and patrons c.1400-1600. Their geographical origins show how the royal dynasties of Lancaster, York and Tudor wove their regional affinities into a national elite, contributing to the emergence of the Tudor state. Nuns from loyal families served their royal masters through prayer. Early recruits came from Sweden, and from gentry and merchant families in England’s wealthiest regions: the Midlands, East Anglia, the South West and London. A few aristocratic nuns were effectively political prisoners who entered Syon following family treason. Later recruits came from courtier families settled in counties around London. ‘Syon families’ were loyal to church and crown for generations and were at the heart of opposition to the English Reformation. Although Syon was dissolved in 1539, the sisters defiantly continued to follow the Birgittine Rule in small groups, some in exile. Collectively their lives tell the story of Syon Abbey’s early centuries.

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Abrams, Lesley. „The Anglo-Saxons and the Christianization of Scandinavia“. Anglo-Saxon England 24 (Dezember 1995): 213–49. http://dx.doi.org/10.1017/s0263675100004701.

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St Anskar, a monk of Corbie and Corvey, is often referred to as the ‘Apostle of the North’. In 826 he was attached to the retinue of Harald, king of Denmark, upon the king's baptism at the court of Louis the Pious; Anskar was sent to evangelize first the Danes, who were an increasing threat to the northern border of the Empire, and then the Swedes of the Mälar region, whose rulers may have hoped for imperial favour. If the mission of Anskar and his immediate successors had significant and enduring effects beyond his death in 865, however, they have so far failed to make themselves known to historians. The see of Hamburg-Bremen, of which Anskar was the first archbishop, had indeed been given responsibility for the northern mission-field, and successive popes renewed their theoretical support for this goal; but activity, let alone success, was not conspicuous for many years thereafter. The conversion of the Scandinavian peoples had to wait, and when it came the impetus was not from Hamburg-Bremen alone. Rather, the story of the Christianization of Denmark, Norway and Sweden from the later tenth century through the eleventh is one with a significantly English cast and an English script, although the German church – and maybe others – never quite withdrew from the stage. Scandinavian historians have long been concerned with this missionary activity of Anglo-Saxon churchmen, but it has attracted undeservedly less interest and attention on this side of the North Sea.

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Loch, Gergely. „Two Faces of a Cathedral: Ákos Rózmann’s Black Illusions and Organ Piece No. III/a“. Leonardo Music Journal 28 (Dezember 2018): 25–29. http://dx.doi.org/10.1162/lmj_a_01038.

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After composer and organist Ákos Rózmann (1939–2005) moved from his native Hungary to Sweden in 1971, it became his conviction that instrumental composition had no future, and he committed himself completely to the electroacoustic studio. An important part of Rózmann’s self-characterization and the early reception of his music was the statement that his electroacoustic compositions were the results of working as a spiritual medium. While the author demonstrates the relevance of this statement, he also challenges it by presenting an exception, Black Illusions (2003), Rózmann’s only work admittedly created as a sounding autobiography. He also presents Rózmann’s last finished composition, Organ Piece No. III/a—a “dizygotic twin brother” of Black Illusions—and the differing ways in which the two pieces are related to St. Eric’s Cathedral of Stockholm. One of them thematizes the church as a place of personal earthly suffering, while the other presents it as a symbolic stage of otherworldly processes.

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