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the diet cooperate, with the consent of the church assembly. In this manner the danger of hasty legislation is avoided, as the diet consists of two chambers, and the ordinary church assembly is to be called by the king only once in five years; but, on the other hand, it increases the difficulty of passing justifiable reforms. Changes may more easily be effected in matters that come within the king's administrative authority in ecclesiastical affairs, such as a new translation of th· Bible, the Psalter, the church manual, and the catechism, to which the consent of the diet is not necessary, but only that of the church assembly, acting by a two-thirds vote of those present. This consists of sixty members (with the diocese of Lule& of sixty-four), half clerical and half lay; and these are chosen by their respective electors, except the bishops, who are members ex officio. Their compensation and other expenses are defrayed by the State. The consistory of Stockholm and the cathedral chapters of the dioceses come next to the king as permanent church authorities. The bishop presides over his own chapter and his assessors are usually the cathedral provost and certain lectors of the free high-school of the bishop's see. The lay element has more representation here than the clerical. Under these ecclesiastical authorities are also the public schools. Since 1905 the higher popular educational institutions have been withdrawn. The cathedral chapter, among other duties, has to make proposals on the appointment of pastors and assistants, except in a few parishes that are in the gift of patrons; and has to issue letters patent to all appointees, except of the so-called royal pastorates, which number 494. The congregation selects its pastor from one of three candidates proposed by the chapter, after these have preached on trial before the congregation. Erring clergy may be cautioned, suspended, or removed by the chapter. The bishop, besides making visitations in person or through the district provosts, is obliged to call conventions of his clergy at least once every six years, in order to render a report and receive under consideration matters of discussion. Every parish has the right to deliberate and decide in church meeting on the affairs of the parish church and of the common schools, and to take action in regard to economic interests. The contributions for church purposes by the parishes for 1903 were $3,687,234, and for common schools, $6,423,308. The common schools are under a school council representing the parish; and the pastor presides over these councils ex officio. Liberals are endeavoring to dissolve this union between the Church and the schools. Popular education is at a high level. There are two complete universities, one at Lund, the other at Upsala, each having a faculty of theology. Before ordination the candidates are required to pass an examination before the philosophical faculty, next an examination in theology and in practical exercises before the theological faculty, and, finally, a clerical examination before the cathedral chapter. The church assembly of 1903 formulated the ordination vow as follows: " To proclaim the pure Word of God according to one's best understanding and conviction, as given by Holy Scripture and witnessed by the creeds of our Church." A pericope

covering three years is laid down for the public services. The liturgy otherwise is regulated by the latest church-book of 1894. The translation of the Bible, which occupied more than a century, resulted in an approved version of the New Testament in 1883; but this is again under revision. A good translation of the Old Testament, approved by the church assembly of 1903, is permissible in public worship. The completion of the new translation in 1911 makes available a new source for Bible reading. For missions in Sweden see JEws, MISSION TO THE; LAPPS. A flourishing mission is also carried on in several large ports of Europe and Australia and among the fishermen of the North Sea.

(HJALMAB HoLMQUIST.)

III. Swedish Theology in the Nineteenth Century: At the beginning of the century rationalism was dominant, although not to such an unlimited degree as in other countries of Protestant Christendom. The influence of.the Unity of the Brethren and Swedenborgianism, to a great extent, counteracted its effect, and the old form of orthodox piety had remained unshaken in the outlying country districts. Opposition to rationalism began to show its' triumphant effect in the second decade, led by J. O. Wallin, archbishop of 'Jpsala (d. 1839), who gave to Sweden a hymnal ranking with the best in Christendom; Esaias Tegndr, prince of poets; F. M. Franzen, poet and bishop of WexiS, and E. G. Geijer (d. 1847), the historian, philosopher, poet, and musician, whose Yon falscher and wahrer Aufk1drung (1811) was strongly instrumental in turning the attention of the young men to inner spirituality. In the universities the modification of rationalism advanced as far as a rational supernaturalism. Geijer scouted both dogmatic orthodoxy and sentimental Pietism, but at the same time detected the weakness of rationalism and manifested true religious susceptibilities in his hymns. Central in his philosophical position is the idea of personality. The ultimate antithesis is not between being and not-being (Hegel), nor between the ego and the non-ego (Fichte); but between the ego and the alter-ego. The succession in the philosophy of religion proceeded through the idealism of C. J. Bostr6m (d. 1866) to the two most famous personalities of the latter half of the century: W. Rydberg, author of Die Lehre der Bibel von Christus, and P. Wilmer, author of Gedanken and Fragen von dem Menachensohne. Theology proper, however, owes its renascence to the University of Lund, and particularly to H. Schartau (q.v.) and E. M. Ahlman (d. 1844); the latter forms the connection with the new epoch of theology, which began with Kant and Schleiermacher. Among his pupils H. Reuterdahl (q.v.), the most learned theologian of the first half of the century, was a disciple of Schleiermacher, and wrote Svenska kyrkans historia (2 vols., Lund, 18381850), and an " Introduction to Theology " (1837). Hegel's philosophy was represented in Sweden by E. G. Bring (d. 1884). His contemporary was the exegete, H. M. Melin (d. 1887), whose lectures on the life of Christ, directed against Strauss, were received with great enthusiasm. In 1850-70 the theology of Lund developed in a conservative and orthodox direction. While 0 forms of contemporary