DOCSLIB.ORG

(Danish) Evangelical Lutheran Church, 1896-1960

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
(Danish) Evangelical Lutheran Church, 1896-1960 The Bridge Volume 27 Number 1 Article 17 2004 Danish Lutheran Churches in America: Contributions of the United (Danish) Evangelical Lutheran Church, 1896-1960 Edward A. Hansen Follow this and additional works at: https://scholarsarchive.byu.edu/thebridge Part of the European History Commons, European Languages and Societies Commons, and the Regional Sociology Commons Recommended Citation Hansen, Edward A. (2004) "Danish Lutheran Churches in America: Contributions of the United (Danish) Evangelical Lutheran Church, 1896-1960," The Bridge: Vol. 27 : No. 1 , Article 17. Available at: https://scholarsarchive.byu.edu/thebridge/vol27/iss1/17 This Article is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in The Bridge by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Danish Lutheran Churches in America: Contributions of the United (Danish) Evangelical Lutheran Church, 1896-1960 by Edward A. Hansen The most noteworthy contribution of the UELC was its people. The laity and clergy of this church brought a willingness to change their old ethnic ways in order to convey their faith, their energy, and their insights to the broader body of Lutherans in America. The Situation in the UDELC at the close of World War II The United Danish Evangelical Lutheran Church was formed in 1896 by a merger of two Danish immigrant groups. One group, the "Blair Synod" had been excluded from the Danish Lutherans organized in America in 1872, in a controversy mainly involving the Bible as the Word of God. The second group, the "North Church," had been organized in 1884 by Danish members of the Norwegian­ Danish Evangelical Lutheran Church (founded in 1870). These Danes had withdrawn peaceably from their Norwegian brethren, in order better to serve immigrants from Denmark. By the 1940s this united church had changed from almost exclusive use of the Danish language to bilingual usage in its worship and official meetings. For some years its congregations had offered worship services in both English and Danish. At the end of World War II, most congregations were moving toward exclusive use of English. Up to that time, clergy leaders were required to be bilingual. Now this was changing. When I graduated from the UDELC's seminary in 1942, ability to speak Danish was not a requirement. My graduating class from seminary was the first, in my recollection, to be free of this stricture. The older generation had been immigrants, with Danish as their mother tongue. That generation was now being superseded by their children and grandchildren, whose primary language was English. My first call to parish service in the UDELC was to Immanuel Lutheran in Minneapolis, the church which had hosted the UDELC 166 merger convention in 1896. My predecessor in this parish was required by his Letter of Call to conduct a Danish service for the congregation at least once a month. Even though this UDELC pastor was of Danish extraction, his use of the Danish language in the home and community where he grew up had been minimal. The dialect he heard as a youth was anything but "mainstream" Danish. Nevertheless, he had struggled to conduct a service and preach in Danish each month in Minneapolis. Danish speaking members of the congregation did not find his efforts satisfactory, and eventually the Church Council met with him to say that from that point on, it would be acceptable to have all the services in English. He was immensely relieved. When I came upon the scene, there was no longer any requirement in the Letter of Call for the pastor to offer Danish language services. The only remaining vestige of Danish usage was a Danish Ladies Aid, which conducted its meetings in Danish, and sang hymns from an old Danish hymnal, Sangeren. I dutifully attended these meetings, even if I did not always understand what was being said. However, I was able to enjoy the tasty refreshments, which at least offered the appeal provided by Danish cooks using Danish recipes! America's gearing up for participation in the Second World War in Europe and the Pacific had resulted in many changes of lifestyle in homes and communities. The melding of the younger generation into defense forces on land, sea, and air had drawn Danes and other ethnic immigrant groups into a new mix. Sometimes called a "melting pot" and later a "salad bowl," this stirring of the population resulted in cementing a new American self­ understanding. Even though Americans had once considered themselves a nation of immigrants, they now added a further meaning to the motto on their coins, E PLURIBUS UNUM, "Out of many, one." The UELC sought cooperation, and wanted to contribute the best elements of what it considered its "Danish heritage" to the larger body of Lutherans. In the 1940s a few efforts persisted to maintain and strengthen our Danish heritage. In our small congregation in Minneapolis there 167 were some members who thought such efforts could be furthered if the two Danish synods, which had diverged after an agonizing split in their early history, could be brought together. Now, it was thought their controversies had been put behind them. Accordingly, Immanuel congregation brought a resolution to the annual convention of the synod, requesting that the "possibilities be explored" of joining the two Danish synods into one church body. Of the immigrant peoples from Scandinavia, the Danes constituted a smaller proportion of the total than most other ethnic groups. It seemed reasonable to expect that they might make a better input of the Danish religious heritage to the broader Lutheran body together rather than separately. Immanuel's resolution was adopted by the synod convention. It provided for a committee of UDELC leaders to meet with a similar number of members from the Danish Lutheran Church to "explore the possibilities" of a merger of the two Danish church bodies. This joint committee was constituted, and in due time had one or more meetings. Apparently, they did not find sufficient common ground to propose any kind of merger. This report was brought back to the respective synod conventions, and no further action issued from this attempt. Through the years, the UDELC continued sporadically to maintain ties with the Church of Denmark, with visits from Danish prelates, scholars, and even royalty to our shores. Crown Prince Frederik and Crown Princess Ingrid had visited Dana College in 1939. Queen Margrethe II was the speaker at Dana graduation festivities in May 1976. There was talk of inviting Pastor Kaj Munk, Danish clergyman, author, and dramatist, to cross the Atlantic and speak in some UDELC circles. His murder at the hands of the Nazis ended the prospect of bringing about such a visit. A group of students at Dana College and Trinity Seminary, under the direction of Professor Paul Nyholm, did produce one of Munk's better known dramas, Ordet (The Word) in 1942. The play was presented in Danish and was taken "on the road" to about a dozen communities in the Midwest where a Danish-speaking (or understanding) audience could still be mustered. Another effort to maintain our Danish connections was made when Professor Nyholm undertook the editorship of an annual 168 publication, Dansk Nytaar (Danish New Year). This publication, with predominately churchly contents, was well received for several years, 1953-1960. While centripetal efforts toward union around Danish roots were not productive at that time, centrifugal forces were moving the UDELC away from a Danish mother tongue-out in the direction of united ministry with other ethnic groups of Lutherans. Like the cooperative movements which were flourishing in other spheres of society in Denmark, the UELC brought an eagerness to cooperate with, and to unite with, other American Lutherans of like mind and emphasis. Beginning after World War I and accelerating after World War II, a sense was developing in most of the Lutheran churches in America that ethnic differences no longer were a barrier to cooperation among Lutherans in North America. More particularly was this true, when settlements were for the most part speaking English, the language of the new land, in the communities where the German, Finnish, Danish, Icelandic, Norwegian, or Swedish languages had been used for ordinary communication. An increasing drumbeat of literature helped to drive the concept that Lutherans held much in common, and that they belonged together. The tenor of these publications and books is well suggested in the title of a volume by O.H. Pannkoke, A Great Church Finds Itself-The Lutheran Church Between the Wars (© 1966). Dr. Pannkoke was a Missouri Synod clergyman of German extraction. Pannkoke enumerated a number of institutions, agencies, and enterprises, which contributed to a growing sense of common cause with other Lutherans, and gave details of his own personal involvement with these unifying enterprises. Some of these were the 400th anniversary of the Reformation of the Lutheran Bureau, the Lutheran Church's support of its men and women in the armed forces, the National Lutheran Council, the Lutheran colleges and their great fund appeals, and the American Lutheran Conference, which was formed in 1930. In social work, there was the Lutheran Welfare Society, the name of which was later changed to Lutheran Social Services. Its 169 significant ministry was carried out then and since on an inter­ synodical basis. The Lutheran Bible Institute made use of teachers from many of the Lutheran synods, and students from all over the Lutheran spectrum converged to study the Bible at one or more of its four schools - Minneapolis, Seattle, New York area, and California. This Bible movement contributed significantly to fostering a sense of collegiality among Lutherans from coast to coast.
Load more

Recommended publications
  • Troubling the Waters for Healing of the Church
    Troub s ling ter the Wa for Healing of the Church A journey for White Christians from privilege to partnership Leaders Guide and Participants Handouts Troubling the Waters for Healing of the Church A journey for White Christians from privilege to partnership Credits The Commission for Multicultural Ministries of the Evangelical Lutheran Church in America would like to thank and acknowledge the following people for their involvement in this project: Development Team Joyce Caldwell, project coordinator and lead writer Paul Benz, co-facilitator and secondary writer Project Support Tamara Borland Consultation Team Valerian Ahles Marilyn Liden Bode Sharon Eaton Matthew Ernst Maria Hall Lucy Kolin Marc Miller Roberta (Bobby) Parish Larry Peterson Hank Suhr Frankie Sweetnam Project Director D. Christine May Graphic Designer Sharon Schuster Logo Art Marilyn Liden Bode Pilot events of this resource took place in Seattle, Washington; New Brunswick, New Jersey; and Ames, Iowa. We give special thanks to the many contributions of Lutheran Human Relations Association (LHRA) to this work. The study and application of the story of The Good Samaritan in Luke 10 and of Peter and Cornelius in Acts 10 and 11 were developed by LHRA . The worksheets on the Cultural Pyramid, Levels of Racism, Racial Identity Development, and Levels of Congregational Development are also used with thanks and appreciation for the research and program development of LHRA. The Commission for Multicultural Ministries recognizes and celebrates the Lutheran Human Relations Association for over 50 years of work against racism. The Commission for Multicultural Ministries acknowledges and thanks Thrivent Financial for Lutherans for providing the grant to make this project possible.
    [Show full text]
  • ELCIC Annual Report
    Living our Faith E L C I C In Mission for Others In Mission for Others 2019 ANNUAL REPORT God is calling us into a deeper relationship— a call to living out our baptismal covenants. ~ ELCIC National Bishop Susan Johnson Contents 2 From our National Bishop 10 Reconciled Relationships 24 Your Offering 4 Mission Statement 14 One Body Working Together 25 A Focus on the Strategic Plan 5 Our Vision Priorities 18 Empowered Disciples 26 #myELCIC 6 Courageous Innovation 22 400 Years of Lutheran 28 National Office, Contributors Worship in Canada Photos by Carter Brooks, Peter Scoular, David Solheim, Photos from the 2019 ELCIC National Convention. On the cover, from top left: A sweat lodge at the Sandy-Salteaux Spiritual Centre near Beausejour, MB; photo by Monica Bortoluzzi. Neighbourhood park clean-up by members at St. Peter’s Ottawa; photo by Rev. Elina Salonen. Ninety-year-old Shirley Holcomb from St. David Anglican-Lutheran church in Orillia, ON, organized a donation cross in the community garden for mittens, toques, scarves and socks; photo by Ainsley Munro. Seven-year-old Lillian gets high fives after her baptism at Trinity, New Hamburg, ON; photo by Dave Mello. In Mission for Others 1 Message from the National Bishop Dear members of the Evangelical Lutheran Church in Canada, am delighted to share with you the 2019 Annual Report. I know Iit is almost unreal to look back on a year that took place before the COVID-19 pandemic. St. Paul wrote: For as in one body we have many members, and not all the members have the same function, so we, who are many, are one body in Christ, and individually we are members one of another.
    [Show full text]
  • To Love and Serve the Lord
    TO LOVE AND SERVE THE LORD Diakonia in the Life of the Church The Jerusalem Report of the Anglican–Lutheran International Commission (ALIC III) Published by the Lutheran World Federation 150, route de Ferney P.O. Box 2100 CH-1211 Geneva 2 Switzerland © Copyright 2012, jointly by The Lutheran World Federation and the Secretary General of the Anglican Communion. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without the prior permis- sion in writing from the copyright holders, or as expressly permitted by law, or under the terms agreed with the appropriate reprographics rights organisation. Printed in France by GPS Publishing TO LOVE AND SERVE THE LORD Diakonia in the Life of the Church The Jerusalem Report of the Anglican–Lutheran International Commission (ALIC III) To Love and Serve the Lord Diakonia in the Life of the Church The Jerusalem Report of the Anglican–Lutheran International Commission (ALIC III) Editorial assistance: Cover: LWF/DTPW staff LWF/OCS staff Anglican Communion Office staff Photo: ACNS/ Neil Vigers Design and Layout: Photo research and design: LWF/OCS staff LWF/DTPW staff Anglican Communion Office staff ISBN 978-2-940459-24-7 Contents Preface ................................................................................................................................. 4 I. Introduction ...................................................................................................................... 6 II. Diakonia
    [Show full text]
  • 2019 LCMS Convention Proceedings
    <INSERT "2019 JLC_Conv Proceedings Cover_E.pdf" 1> / CONVENTION PROCEEDINGS / 2019 C O N R V A E L N U T I G 67 O E N R TH The Lutheran Church—Missouri Synod Tampa, FL : July 20–25, 2019 <INSERT "JFL-Proceedings book graphics-draft2.pdf" 1> 2 | PROCEEDINGS OF THE 2019 (67TH) LCMS CONVENTION CONTENTS Contents ..................................................................................................................................................................................... 3 Preface ......................................................................................................................................................................................... 7 Officers and Convention Staff ................................................................................................................................................. 9 Registered Delegates and Representatives ............................................................................................................................ 11 Tabular Summary of Registrations ........................................................................................................................................ 21 Convention Floor Committees ...............................................................................................................................................23 Convention Schedule .............................................................................................................................................................
    [Show full text]
  • Bachs Kantater for Hele Kirkeåret
    BACHKANTATER FOR ET HELT KIRKEÅR Av Sigmund Hjorthaug Hva er en kantate? En kantate består av flere sanger som er satt sammen til en enhet. Det kan være både korsanger og solosanger. Bach skrev mange kantater som ble sunget under gudstjenesten. I Leipzig hvor han var organist skrev han en ny kantate for hver søndag og helligdag i året. Det gjorde han i fem år. Det vil si at han har laget over 300 kantater i kirken. 100 av dem er gått tapt, så vi har 200 kirkekantater av ham i dag. Bach har dagens evangelium som utgangspunkt når han lager sine kantater. Det kan være en salme som berører dagens tema, han kan bruke bibeltekster eller andre tekster som noen har$ skrevet for ham. Bach er opptatt av å forkynne evangeliet gjennom sine kantater. De ble alltid sunget etter at evangeliet ble lest. Deretter kom kantaten som en liten preken i sang. Så ble evangeliet lest igjen og presten holdt dagens preken. Hvorfor skal vi høre Bachs kantater i dag? Bach var lutheraner. Selv hadde han Luthers samlede verker i sitt hjem. Han kjente godt til den lutherske lære. Den lutherske lære kommer tydelig frem i hans kantatetekster. Han hadde også en meget stor interesse for den lutherske salme og bruker den rikelig i sin kirkemusikk. Han formår med sin musikk å formidle evangeliet som ingen annen komponist kan gjøre. Derfor vil en luthersk kristen ha stort utbytte av å lytte til hans musikk. Noen kan synes musikken fra denne tid virker noe uvant. Da kan det være lurt å starte med de enkle korsangene som han alltid avslutter kantatene med.
    [Show full text]
  • Danes in Montana, 1906-10. Part II: Salvation
    The Bridge Volume 40 Number 2 Article 7 2017 Soil and Salvation: Danes in Montana, 1906-10. Part II: Salvation Jakob Jakobsen Follow this and additional works at: https://scholarsarchive.byu.edu/thebridge Part of the European History Commons, European Languages and Societies Commons, and the Regional Sociology Commons Recommended Citation Jakobsen, Jakob (2017) "Soil and Salvation: Danes in Montana, 1906-10. Part II: Salvation," The Bridge: Vol. 40 : No. 2 , Article 7. Available at: https://scholarsarchive.byu.edu/thebridge/vol40/iss2/7 This Article is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in The Bridge by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Soil and Salvation: Danes in Montana, 1906-10. Part II: Salvation by Jakob Jakobsen A Bodtker Grant-funded Article Author’s Note: When I discovered that my great-grandfather and his wife had partici- pated in the founding of the Dagmar sett lement in Montana in 1906, I did not expect my initial interest in this to lead to a research grant from the DAHS, enabling me to dive even deeper into their adventure, for which I am very grateful. My fascination with their story derives from its connection to the collective history of Danish America. In this sense, my ancestors acted as individuals, but their identity navigation took place in a cultural landscape that changed due to larger developments. As a result, they can teach us some- thing about their time – and vice versa. While making choices along their way, two objectives seem to have guid- ed them in their navigation: a search for soil and a striving for salvation.
    [Show full text]
  • Saami Religion
    Edited by Tore Ahlbäck Saami Religion SCRIPTA INSTITUTI DONNERIANI ABOENSIS XII SAAMI RELIGION Based on Papers read at the Symposium on Saami Religion held at Åbo, Finland, on the 16th-18th of August 1984 Edited by TORE AHLBÄCK Distributed by ALMQVIST & WIKSELL INTERNATIONAL, STOCKHOLM/SWEDEN Saami Religion Saami Religion BASED ON PAPERS READ AT THE SYMPOSIUM ON SAAMI RELIGION HELD AT ÅBO, FINLAND, ON THE 16TH-18TH OF AUGUST 1984 Edited by TORE AHLBÄCK PUBLISHED BY THE DONNER INSTITUTE FOR RESEARCH IN ÅBO/FINLANDRELIGIOUS AND CULTURAL HISTORY DISTRIBUTED BY ALMQVIST & WIKSELL INTERNATIONAL STOCKHOLM/SWEDEN ISBN 91-22-00863-2 Printed in Sweden by Almqvist & Wiksell Tryckeri, Uppsala 1987 Reproduction from a painting by Carl Gunne, 1968 To Professor Carl-Martin Edsman on the occasion of his seventififth birthday 26 July 1986 Contents Editorial note 9 CARL-MARTIN EDSMAN Opening Address at the Symposium on Saami religion arranged by the Donner Institute 16-18 August 1984 13 ROLF KJELLSTRÖM On the continuity of old Saami religion 24 PHEBE FJELLSTRÖM Cultural- and traditional-ecological perspectives in Saami religion 34 OLAVI KORHONEN Einige Termini der lappischen Mythologie im sprachgeographischen Licht 46 INGER ZACHRISSON Sjiele sacrifices, Odin treasures and Saami graves? 61 OLOF PETTERSSON t Old Nordic and Christian elements in Saami ideas about the realm of the dead 69 SIV NORLANDER-UNSGAARD On time-reckoning in old Saami culture 81 ØRNULV VORREN Sacrificial sites, types and function 94 ÅKE HULTKRANTZ On beliefs in non-shamanic guardian spirits among the Saamis 110 JUHA Y. PENTIKÄINEN The Saami shamanic drum in Rome 124 BO LÖNNQVIST Schamanentrachten in Sibirien 150 BO LUNDMARK Rijkuo-Maja and Silbo-Gåmmoe - towards the question of female shamanism in the Saami area 158 CARL F.
    [Show full text]
  • Economy, Magic and the Politics of Religious Change in Pre-Modern
    1 Economy, magic and the politics of religious change in pre-modern Scandinavia Hugh Atkinson Department of Scandinavian Studies University College London Thesis submitted for the degree of PhD 28th May 2020 I, Hugh Atkinson, confirm that the work presented in this thesis is my own. Where information has been derived from other sources, I confirm that these sources have been acknowledged in the thesis. 2 Abstract This dissertation undertook to investigate the social and religious dynamic at play in processes of religious conversion within two cultures, the Sámi and the Scandinavian (Norse). More specifically, it examined some particular forces bearing upon this process, forces originating from within the cultures in question, working, it is argued, to dispute, disrupt and thereby counteract the pressures placed upon these indigenous communities by the missionary campaigns each was subjected to. The two spheres of dispute or ambivalence towards the abandonment of indigenous religion and the adoption of the religion of the colonial institution (the Church) which were examined were: economic activity perceived as unsustainable without the 'safety net' of having recourse to appeal to supernatural powers to intervene when the economic affairs of the community suffered crisis; and the inheritance of ancestral tradition. Within the indigenous religious tradition of the Sámi communities selected as comparanda for the purposes of the study, ancestral tradition was embodied, articulated and transmitted by particular supernatural entities, personal guardian spirits. Intervention in economic affairs fell within the remit of these spirits, along with others, which may be characterized as guardian spirits of localities, and guardian spirits of particular groups of game animals (such as wild reindeer, fish).
    [Show full text]
  • Jens Lyster Forfatterportræt Af Hans Thomissøn
    Fra Det Kgl. Biblioteks tekstportal (tekster.kb.dk) Forfatter: Jens Lyster Titel: Forfatterportræt af Hans Thomissøn Citation: ”Hans Thomissøn”, i Hans Thomissøn. Onlineudgave fra Arkiv for Dansk Litteratur: https://tekster.kb.dk/text/adl-authors-thomissoen-p-root.pdf (tilgået 29. september 2021) Hans Thomissøn - Forfatterportræt skrevet af Jens Lyster Hans Thomissøn Indhold Indledning Biografi Forfatterskabet Modtagelse Forfatterskabets efterliv Tekstoplysninger Bibliografi Om forfatteren til dette forfatterportræt Indledning. Maria med skæg I Den Danske Salmebog, 1953, nr. 56 skiller "Jeg vil mig Herren love" i sin begejstrede og henførte lovprisning af Vorherre Jesus sig mærkbart ud fra samtidens, dvs. 1500-tallets salmer. Om Jesus hedder det, at "Han lignes ved solen den klare, som skinner på himlens bold", og han tiltales som "O Jesus, morgenstjerne, mit lys, mit liv, min lyst". Den tørt knirkende sprogtone i de salmer, der skulle undervise den danske almue i den nye lære fra Wittenberg, får ikke lov at præge denne tekst. Ifølge de historiske oplysninger ved salmebogens nr. 56 skyldes salmen Hans Thomissøn, der dog bygger på en i dag ukendt dansk Mariavise. Thomissøn selv lagde ikke skjul på sin inspirationskilde, da han i 1569 gav salmen denne overskrift: "Jeg vil mig en Jomfru loffue, er en gammel Sang om Jomfru Maria, Christelige foruent Jesu Christo til loff oc ære" (Den danske Psalmebog 1569 (forkortet DdP) 39r). Endvidere opregner Thomissøn i sin salmebog denne og syv andre salmer i et særligt "Register paa de gamle Papistiske Sang, som ere Corrigeret oc rettede" (DdP Bbb1r). Det er imidlertid ikke at undres over, at nogen i eftertiden har fået ondt af den behandling, der i reformationstiden blev Mariaviserne til del.
    [Show full text]
  • Apostolic Succession in the Porvoo Common Statement Unity Through a Deeper Sense of Apostolicity
    Apostolic Succession in the Porvoo Common Statement Unity through a deeper sense of apostolicity Erik Eckerdal Uppsala University Thesis 2017-08-01 Dissertation presented at Uppsala University to be publicly examined in Ihre-salen, Engelska parken, Uppsala, Friday, 22 September 2017 at 10:15 for the degree of Doctor of Philosophy (Faculty of Theology). The examination will be conducted in English. Faculty examiner: Professor Susan K Wood (Marquette University). Abstract Eckerdal, E. 2017. Apostolic Succession in the Porvoo Common Statement. Unity through a deeper sense of apostolicity. 512 pp. Uppsala: Department of Theology, Uppsala University. ISBN 978-91-506-2829-6. A number of ecumenical dialogues have identified apostolic succession as one of the most crucial issues on which the churches need to find a joint understanding in order to achieve the unity of the Church. When the Porvoo Common Statement (PCS) was published in 1993, it was regarded by some as an ecumenical breakthrough, because it claimed to have established visible and corporate unity between the Lutheran and Anglican churches of the Nordic-Baltic-British-Irish region through a joint understanding of ecclesiology and apostolic succession. The consensus has been achieved, according to the PCS, through a ‘deeper understanding’ that embraces the churches’ earlier diverse interpretations. In the international debate about the PCS, the claim of a ‘deeper understanding’ as a solution to earlier contradictory interpretations has been both praised and criticised, and has been seen as both possible and impossible. This thesis investigates how and why the PCS has been interpreted differently in various contexts, and discerns the arguments used for or against the ecclesiology presented in the PCS.
    [Show full text]
  • © in This Web Service Cambridge University
    Cambridge University Press 978-0-521-47300-2 - The Cambridge History of Scandinavia: Volume II: 1520–1870 Edited by E. I. Kouri and Jens E. Olesen Index More information Index Tables and figures are denoted in bold typeface. This index follows Scandinavian alphabetical order, with æ/ä, ø/ö, å and Þ coming at the end of the alphabet. Á Glæsivöllum (poem), 895 administration. See also chancery, civil service A Norseman’s View of Britain and the British 19th century Norwegian, 968–70 (book), 893 20th century Swedish, 982 Aagesen, Jens, 421 Danish provincial, 117–23, 280, 407–9 Aalborg, Niels Mikkelsen, 400 growth of in 17th century, 384–91 Aarestrup, Emil, 889 growth of in 18th century, 656–67, 1031 Aasen, Ivar, 893, 967 Icelandic, 282 ABC Book, 81 in Greenland, 286–7 Abildgaard, Nicolai, 615 of West Indies, 305 abolitionist movement, 297–8 Adolf Frederik (Swedish king), 644–5 absolutism. See also revolutions Africa, 294–9 administration under, 385, 790–1 Aftonbladet (newspaper), 792, 899, 987, 990 and Iceland politics, 1001–2 Afzelius, Arvid, 897 and natural law, 377–84 Age of Aristocratic Rule, 346 and nobility, 343–69 Age of Liberty as consequence of processes under way, and end of Absolutism, 1033–6 358, 368–9 and pietism, 551 Danish Kongelov law, 654–6 and political parties, 605 educational laws in, 847–8 constitutional monarchy in, 641–7 February Revolution (1848) fall, 803 education in, 574 fiscal developments, 340–2, 1029 music, 630 inclusive nature of, 914–15 social mobility during, 530, 532, 534, 537, 543 landholding in, 333, 539–40
    [Show full text]
  • A Handbook of Councils and Churches Profiles of Ecumenical Relationships
    A HANDBOOK OF COUNCILS AND CHURCHES PROFILES OF ECUMENICAL RELATIONSHIPS World Council of Churches Table of Contents Foreword . vii Introduction . ix Part I Global World Council of Churches. 3 Member churches of the World Council of Churches (list). 6 Member churches by church family. 14 Member churches by region . 14 Global Christian Forum. 15 Christian World Communions . 17 Churches, Christian World Communions and Groupings of Churches . 20 Anglican churches . 20 Anglican consultative council . 21 Member churches and provinces of the Anglican Communion 22 Baptist churches . 23 Baptist World Alliance. 23 Member churches of the Baptist World Alliance . 24 The Catholic Church. 29 Disciples of Christ / Churches of Christ. 32 Disciples Ecumenical Consultative Council . 33 Member churches of the Disciples Ecumenical Consultative Council . 34 World Convention of Churches of Christ. 33 Evangelical churches. 34 World Evangelical Alliance . 35 National member fellowships of the World Evangelical Alliance 36 Friends (Quakers) . 39 Friends World Committee for Consultation . 40 Member yearly meetings of the Friends World Committee for Consultation . 40 Holiness churches . 41 Member churches of the Christian Holiness Partnership . 43 Lutheran churches . 43 Lutheran World Federation . 44 Member churches of the Lutheran World Federation. 45 International Lutheran Council . 45 Member churches of the International Lutheran Council. 48 Mennonite churches. 49 Mennonite World Conference . 50 Member churches of the Mennonite World Conference . 50 IV A HANDBOOK OF CHURCHES AND COUNCILS Methodist churches . 53 World Methodist Council . 53 Member churches of the World Methodist Coouncil . 54 Moravian churches . 56 Moravian Unity Board . 56 Member churches of the Moravian Unity Board . 57 Old-Catholic churches . 57 International Old-Catholic Bishops’ Conference .
    [Show full text]