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CHUIiCH AND RELIGION.
329
founder of the Swedish philosophy of personality from the starting point of
religion. In the hymn-book of 1819 (which is still in use) by Johan Olof Wallin
(1779—1839), Archbishop, the revival is clearly marked. Henrik Schartau,
eu-rate-in-charge of the cathedral in Lund (1757 —1825), influenced the students of
the university and became the founder in the south and west of Sweden of a
noteworthy movement strongly tending in the direction of orthodox piety, called
Schartauanism,, best known for the emphasis it gives to lawfulness in private
religious development ("the order of grace"), and to priestly authority (private
confession). The influence of this movement was combined to a large extent
with the high church tendencies of the theology of Lund about the middle of
the century.
Parallel with the Temperance Movement, which also originated from a religious
motive (P. Wieselgren), there sprang up, from about 1840, a powerful awakening,
"the new evangelism"; and among its leaders is to be noted Karl Olof Rosenius,
a lay preacher in Stockholm (1816 — 68), who was influenced by old pietism and
methodism. It emphasized personal conversion, the Christian’s mutual
fellowship in separating from the world and in working for God’s kingdom; the
ordering of the church and its cultural mission were on the contrary neglected.
Lay preaching was carried on to a great extent. "Missionary associations" were
formed and "mission" or "prayer houses" were built everywhere. The movement
was organized, 1856, by The National Evangelic Union (Evangeliska
Fosterlandsstiftelsen), which aimed at working in free association with the Church. After
the middle of the century, liberal politics abolished the Conventicle Act (1858),
and introduced dissenting legislation, and in connection with the abolition of the
four-chamber Parliament (Estates), a new representative assembly for the church
was formed — the Convocation (1863). Of local importance for the Finn
and Lapp population in the northernmost frontier districts (also in Finland and
Norway) is Laestadianism, named after the impassioned denunciatory preacher
L. L. Laestadius (1800—61); it demands public confession and absolution in the
face of the congregation of the faithful; a peculiarity is found in the ecstatic
phenomena ("liikutuksia", or "movements") among the assembled people. From
the National Union in 1878, under the lead of P. P. Waldenström (born 1838),
a large party broke away, which disapproved of the State Church on the score
of pronounced Congregational ideas (Waldenström had also some divergent
opinions on the doctrine of atonement), and created a new centre for themselves
in the Swedish Missionary Association. Though remaining in the Church as a
matter of form, its members ("the Free-Church") as a matter of fact made a free
church with their own management and the administration of the sacrament by
their own’ preachers, as touching Holy Communion, while with respect to
Baptism they hold different points of view varying from sympathy with Baptists to
the employment of priests of the Church.
Great importance for the educated classes attaches to the native national
idealism which K. J. Boström (1797—1866) developed on the basis of the ideas of
Geijer. This philosophy, in a certain degree critical of Church doctrine,
prepared the way for the more modern theological tendencies; on the other hand,
as for example in the later work of Viktor Rydberg as poet and thinker (1828
—95), it was arrayed in sharp opposition to the theories of materialists and
enemies of religion, which widely pervaded literature from the beginning of the
eighties and a little later spread to wider circles, too, as a result of industrialism
and social democracy. A religious revival is now in full progress again; this
may be traced in literature, in the feeling of the necessity of religion (Selma
Lagerlöf and the later writings of Strindberg). It rises especially to view in
church work, which is marked with increasing vitality ("Churchmanship of the
Young", "the Uppsala Movement"). At the same time as new methods of work
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