En "manlig" drottning med "kvinnligt behag": gränsöverskridande perspektiv på genus

A »manly» Queen with »feminine» charm. Gender perspectives. Existential biography does not so much search for a logical development in a person’s life as for the opportunities to shape and choose between different paths. Instead of using identities, which are often ambiguous in the extreme, I follow the Swedish historian Henrik Rosengren in his use of different cultural identifications that together form an identity. Identifications are changeable and manifold, but they are also communicable. Queen Victoria’s cultural identifications may be understood as three different fields, replete with intersections. They are dependent on her fundamental yet unformulated identifications as a woman and as a frail and suffering person. In the first field, citizenships, we find her identifications as German, Swedish, and Christian. In the second field, social functions, we recognise the positions of the Lutheran Haustafel: Crown Princess or Queen, listener, and matron. In the third field, inner models, we encounter both the praying self of the Psalms, the suffering Christ, and the women of Wagner’s operas, all displaying both resignation and passion in a setting of either Christian mysticism or romantic philosophy, and sometimes in combination. In studying »the manly Queen with feminine charm» the differentiation between manliness and masculinity is thrown into relief, for »manliness» in a positive sense has also been open to women. In older devotional literature, the Christian person as a new, spiritual creation is not devoid of gender characteristics, but certainly lacks gender limitations. Godly men and women were regarded as examples for women and men alike. In the nineteenth century this changed, and gender categories became sexed. This change had an enormous impact in turn on religious language. Religion was feminised and masculinised. This concept permits of a greater understanding of the gender positions of both sexes than R. W. Connell’s »hegemonic masculinity», by which women are reduced to passive positions. This article emphasises the need for gender studies to focus on both women and men, especially where positive results on manliness and masculinity can be obtained from the study of women in history. Victoria has been described as a manly queen with feminine charm. Her faith may also with reason be described as manly. In her personal life, her strong sense of duty was balanced by the impression made by Wagner’s passionate and forceful women characters as models of a manly femininity. She was clearly influenced by Charles Kingsley’s devotional books and his emphasis on active »true resignation». As a queen, she regarded herself in the light of old Lutheran social teaching as the mother of the nation. The importance of monarchical ideas to Victoria meant that in her view political and personal ethics were as one. Her position was in many ways unique, which magnifies similar observations that could be made in other women as well. »A manly queen with feminine charm» was one of several manly women with feminine charm

Eine moralische Geschichtsschreibung – ohne Moralismus. Kritische Bemerkungen zur modernen Kirchengeschichte

A moral Historiography without Moralism. Critical views on modern Church History Efforts for realism without moral judgments have identified morals with present law. This leads to positivistic positions, where moral questions are being answered with references to historical legal situations only, without moral implications. With the political changes 1989–1990 a change in historiography followed. This became a problem to historians who saw their task not only in judgment, but in understanding and explaining history. A reverse danger is re-perspectivation and political instrumentalisation. Post-modern theories may not excuse historical relativism. To avoid moralism, we must understand the difference between theological and political discourses. Moralism may be regarded as a secular confessionalism. Moralism in historiography will lead to immoral consequences. In moral historiography without moralism I find a position between moralism and relativism. Moral principles may be found in Natural theology or in the Declaration of Human Rights. We may encounter moral dilemmas both in history and in future. While making moral judgments, we must understand history as a moral problem with several possibilities

Finansministern i domkapitlet : Ernst Wigforss som ledamot av Göteborgs domkapitel 1918−1936

Ernst Wigforss (1881−1977) was Minister of Finance in Sweden 1925−26, 1932−36, and 1936−49, and one of the great ideologists of Swedish SocialDemocracy. During 1918−36 he was also a member of the Chapter in the Diocese of Gothenburg, Church of Sweden.Before 1937, lecturers in the old grammar schools were ex officiomembers of the diocesan chapter. The agnostic Wigforss took his seat in the chapter on 27 November 1918, swearing the consistory oath. Hardly three weeks before, he had felt himself ‘closest to Bolsjevism’.Wigforss took the matters seriously and acted from an independent position. He did not always unite with the liberal lecturers in the chapter.In ecclesiastical matters, he could vote with the conservative bishop and clergymen. He was absent when two matters of theological importance were considered: changes in the ritual of baptism, and the admission ofwomen to the ecclesiastical ministry.On 17 October 1923, the chapter discussed making it easier for tenant farmers on ecclesiastical land to buy the land they farmed. Wigforss proposed ‘the greatest caution’ in selling. Instead, he advocated an unlimitedtenure, thus anticipating a Social Democratic motion in Parliament1927.When Wigforss was appointed Minister of Finance in 1925, the liberal journalist Torgny Segerstedt considered this choice to be ‘a bad joke’. It confirms the distance between Wigforss and the leading liberal circlesin Gothenburg.From 29 December 1926, Wigforss does not seem to have taken part in the sessions. He now had leave of absence from his lectureship

Die Anwendung der Nürnberger Gesetze in der Schwedischen Kirche 1935–1945

Artikeln bygger på gästföreläsningar i Heidelberg och Helsingfors. Den är en förstudie till ett av Vetenskapsrådet stött projekt om tillämpningen av de tyska raslagarna vid hindersprövning på pastorsämbetena i Sverige. Tillämpningen byggde på en internationell privaträttslig konvention från 1902. I Nederländerna, med samma rättsläge, tillämpades raslagarna endast på tyska medborgare, men i Sverige måste svenska medborgare som skulle gifta sig med tyskar enligt UD:s anvisningar försäkra att ingen av deras far- eller morföräldrar tillhört ”den judiska rasen eller religionen”. Paul Levines teori om ”bureaucratic resistance” vidareutvecklas och tillämpas på präster som uppträdde emot tillämpningen, accepterade den, eller med byråkratisk entusiasm förespråkade den

Henric Schartau

Ingen enskild person har utövat ett så djupgående inflytande som Henric Schartau (1757–1825) på kyrkolivet i södra och västra Sverige under 1800- och 1900-talen. Han gav själv inte ut sina skrifter, men av ingen annan svensk teologisk författare torde så mycket ha publicerats. Hans teologiska och kyrkliga ståndpunkt präglades av en ibland ensidig koncentration på det enda nödvändiga. Han gav namn åt en rörelse som fogade in pietismens omsorg om den enskilda människans andliga utveckling i den lutherska ortodoxins principiella kyrklighet