Slow Progress in Sweden

A proclamation was now made that churches might be built, and that whoever pleased was at liberty to embrace the faith of Christ.

Continuing Christianity Comes to Scandinavia,
our selection from History of Denmark, Sweden, and Norway by Samuel Astley (SA) Dunham published in 1840. The selection is presented in five easy 5-minute installments. For works benefiting from the latest research see the “More information” section at the bottom of these pages.

Previously in Christianity Comes to Scandinavia.

The aspect of affairs was so unfavorable, that the companions of the archbishop urged him to leave the country. But he would not a second time abandon his post. He had been successful with Eric of Denmark, and he endeavored to be equally so with Olaf. Inviting that king to a feast, he redoubled his attentions, which coming as they did not merely from an archbishop, but from the ambassador of a powerful monarch, were peculiarly grateful to Olaf. Yet Olaf was a limited sovereign; though he readily promised to afford the missionaries all the liberty he could, he was bound to consult the will of the people, and even that of the gods. In the true pagan spirit, he believed that other countries might have local deities as well as Scandinavia, — deities as powerful and as able to protect their worshippers. He advised the archbishop to send a deputy to the next Al-Thing, or general meeting of the freemen, promising that he would use his influence to obtain the requisite license for the celebration of the new worship. “Olaf first mentioned the subject to his chiefs; lots were cast; and the gods were declared — probably through some intrigue of the king’s — not to be unfavorable to the preaching of Christianity. When, according to the Germanic custom, the people were assembled in their annual plaids, Olaf caused the subject of the French embassy to be proclaimed by a herald. In the discussion which followed, much murmuring was heard; one party condemning the innovation as disrespectful to their ancient gods; another vindicating it as necessary to the well-being of the kingdom. A venerable old man at length spoke: ‘King and people, listen to me! The worship of this new god is already known to us, and we also know that he often assists those who call on him. This many of us have experienced amidst the perils of the deep, as well as on other occasions: why then should we reject what we know to be useful? Formerly many of our people went to Dorstadt, to embrace this advantageous faith; now, as the passage thither is dangerous, why should we reject a good which is brought to our own doors?’ — ‘We have often found our own gods unpropitious: let us cultivate the favor of this god, who is as willing as he is able always to aid his servants.’ The shrewd barbarian succeeded, because he touched in the hearts of his hearers a chord that responded to his own. Neither he nor they had much notion of a religion which did not confer temporal blessings; all had been disappointed at one time or other in their invocations for them; all, therefore, were disposed to receive favorably proposals from a god who promised them a constant succession of such blessings. This was a poor foundation on which to build; but it was better than none. A proclamation was now made that churches might be built, and that whoever pleased was at liberty to embrace the faith of Christ. While these things were passing in Sweden, a revolution in Denmark was fatal to Eric, and, for a time, to the new religion, which the next king prohibited. But this time was a brief one; for the prudence of Anscar, who now returned from Sweden, fully repaired the disaster. The ecclesiastics whom he sent to both countries he enjoined to imitate the example of St. Paul, — to labor for their own maintenance, so as to be chargeable to no one. It was probably this necessity of manual labor that rebutted many, even more than the persecutions they endured; for during the whole of his pontificate, he had great difficulty in providing the infant churches with pastors.”

The work which Anscar had so well commenced, was as well continued by his disciple, his companion, his friend, his biographer, St. Rembert, who immediately after his death succeeded him in the archiepiscopal dignity, with the full approbation of the pope and the Germanic sovereign. He had, indeed, indicated to the clergy the propriety of electing his friend, to whose merits he had borne this splendid testimony: “Rembert is more fit to be archbishop than I am to be a humble deacon.” To the success of this prelate’s labors, ample testimony is borne by writers nearly contemporary. He founded several churches, not in Sweden and Denmark only, but among the Slavi. His virtues equaled his zeal. To redeem Christian captives from pagan thralldom, he sold the very plate of the altar. One day, for the redemption of a virgin, he gave the horse on which he was riding. His time was always occupied; scarcely did he allow himself leisure for eating or sleep. During the twenty-three years that he presided over the united sees of Hamburg and Bremen, he was no less zealous than he had been in company with his predecessor. Towards the close of his life he chose as his coadjutor Adalgar, a monk of New Corbey, whom he wished to succeed him. Of this eminent ecclesiastic, as many miracles are recorded as he himself had related of his predecessor, St. Anscar. That he believed them is certain; that his biographers believed those recorded of him, is equally so. We should have been glad to perceive them wrought for nobler occasions. With all their zeal, Anscar and Rembert left few native Christians in Sweden, — few, we mean, compared with the population, and scarcely perhaps with the advantages they possessed. But to them be due praise! If they did not affect all that we could wish, probably they affected all that they could. Their sense of responsibility was strong enough; but their diocese was too extensive, their duties too numerous, to allow of their devoting as much time as they would otherwise have done, to the Northern mission. Nor must we omit the inveterate bigotry of some pagans, the indifference of others, and (a still worse evil) the hardness of heart which a vicious system of religion had engendered.

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