[Image]  [Hi-Res Image]

Page 180

orthodoxy; it confirmed also unified organization, but reduced independence, producing a pronounced State Church. The king assumed the appointment to a large number of spiritual positions. He was energetically employed in completing the great work of organization, which served as a cloak to hide the peril to the heritage of independence and the decline of the religious and moral life. A general catechism was introduced (1689), a new church manual (1693), the celebrated hymnal (1698), a revised translation of the Bible (1703), and subsequently a large work on the Bible. A royal ordinance provided for the general instruction of children in reading and the catechism. Among the ecclesiastics of this period distinguished for clearness of thought, intense patriotism, intolerance of any deviation from the true doctrine, and a willingness to sacrifice themselves to the demands of orthodoxy and absolute monarchy were Archbishops Olof Svebilius (1681-1700), the author of the manual and the catechism; and Eric Benzelius the elder (1700-09), father of the most distinguished family of bishops in Sweden; the celebrated poet, Torsten Rud6en, subsequently bishop of Linkoping, the spokesman of the clerical estate at many a diet; and the noted hymn-writers, Archbishop Haquin Spegel and Bishop Jesper Svedberg, the former striving far uniformity of worship and belief, and furthering the education of the masses, the latter stanchly opposing the abuses of orthodoxy and strongly inclined to mysticism. Upon the death of Charles XII., a new direction was given to all Swedish culture.

With the awakening of individualism in culture and politics in the " age of freedom "there entered at the same time the religious and moral influence of Pietism and the Unity of the Brethren (q.v.) among the masses of the people (1718-72). At this time the Swedish Lutheran Church

Religious ity. During the last years of Charles Awakening. XI., Pietism had entered the German possessions of Sweden, where it was opposed with orthodox intensity. It extended from thence to Finland and found a good soil in the temperament of the people under the teachings of the brothers Wegelius, but was strongly opposed by J. Gezelius (q.v.). In the early part of the eighteenth century it surrounded the Baltic Sea and reached Stockholm. But the movement first made a significant religious inroad after the return (1721) from Siberian captivity of some of the soldiers of Charles XII., who were now converted to Pietism. It now spread over a great portion of Sweden, the sane Halle Pietism, that did not antagonize the Church, being the prevailing form. A great many ecclesiastics joined the movement. Sweden's two foremost men, Eric Benzelius the younger (bishop of Link6ping and archbishop), and Andreas Rydelius, the first well-known and independent philosopher of Sweden, later bishop of Lund, could not withstand it. The latter, in particular, was in sympathy with the efforts of the young convert to Pietism, Peter Murbeck of Schonen (1731-66), and placed his theological erudition and practical ability at the service of a deeper religiousness. He was especially devoted

to the education of the young: Murbeck, " the Francke of Sweden," became the head of the religious awakening in the southern part. In the north the movement was led by Eric Tollstadius (d. 1759), vicar and pastor at Stockholm, the most celebrated name in the inner church history of the time. A noble and more influential representative of the strongly mystical branch of Pietism was Sven Ros6n (d.1750). Pietism met with more opposition than appreciation from the higher authorities. Many bishops attacked it; the spiritual estate of the diet opposed it. Both Tollstadius and Murbeck were subjected to wearisome law processes. At a conventicle at Sicla outside Stockholm (1723) the government brought the principals to trial at which they set forth their views in a remarkable memorial that may be considered the creed of the Swedish Pietists. They were acquitted, but the proceedings resulted in the government allowing the well-known Konventikelplakatet (1726), by which all private religious meetings for edification were prohibited under severe penalties. Domestic devotions, however, were permitted, and the clergy were called upon to hold frequent house inquiries. While the edict of restriction checked Pietism, it also remained a fetter upon free religious life for 125 years. The strength of the Church over against the government was also shown otherwise. The sovereign diet of the estates erected a special " ecclesiastical deputation " in 1723, which, in view of Pietism, was intended to become a general " consistory " dependent on the diet with the function of bringing the church order into conformity with the new politics; but the spiritual estate in the diet knew how effectively to neutralize the activity of this deputation. In the tracks of Pietism followed the great tide of Roman Catholic mysticism which struck Sweden in the third decade of the eighteenth century. After 1727 the movement passed beyond bounds. Enthusiastic forms, separatism, apocalyptic, and general schism followed. The inner situation became precarious in the ne--t decade, when help came from the Unity of the Brethren (q.v.). When the brotherhood was founded in 1727 a Swede, Assessor C. H. Grundelstierna, was associated with Zinzendorf; and from the first the brethren directed their attention to Sweden. Grundelstierna returned to Sweden to prepare the soil, 1729-39. In 1738 Arvid Gradin arrived at Hermhut and became after 1741 the leader in Sweden. Even the mystic Sven Rosen joined the community. Under the Stockholm pastors Thore Odhelius and Jonas Hellmann the brotherhood maintained its flourishing condition in Sweden, 1739-44, with headquarters at Stockholm and West Gothland. The movement was wholesome, bringing back the enthusiasts and stimulating orthodoxy with life. Unfortunately in 1745 appeared also the morbid mystical side as the worship of the wounds of Christ, resulting in religious decline and factionalism. This phase was overcome after 1760. These special awakenings aroused the orthodox Church to turn to the needs of the masses. A series of energetic bishops and pastors came to the front, who, by a more earnest instruction and care of souls, effected profounder religious soundness and piety. Such were Sven Balter (d. 1760),