Ecclesiastical Rites.
At length they came to the subject of ecclesiastical rites. Anderson and Olaf would have preferred to suppress those to which superstitious notions were attached. But most of the members of the synod thought that to abolish them would be to suppress the religion of their forefathers. Anderson and Olaf got over the difficulty. They determined to maintain such of the ceremonies as had not a meaning contrary to the Word of God, at the same time giving an explanation of them. ‘We consent to your keeping holy water (eau lustrale),’ they said, ‘but it must be plainly understood that it does not wash away our sins, which the blood of Christ alone does,[[466]] and that it simply reminds of baptism. You wish to keep the images, and we will not oppose this; but you must state distinctly that they are not there to be worshipped, but to remind of Christ or of the holy men who have obeyed Him, and of the necessity of imitating their piety and their life. The outward unction of the chrism denotes that the inward unction of the Holy Ghost is necessary for the faithful. Fasting is kept up that the faithful soul may renounce that which gratifies the flesh, and render to God a living worship in the spirit. Festivals likewise are not a kind of special service. They only instruct us that we ought to set apart the time necessary for hearing and reading the Word of God, and for enabling workmen wearied with their toil to taste some repose.’
These concessions were made from a good motive; but were they prudent? The Romish mind, especially when uncultivated, easily lets go the spiritual signification and keeps only the superstitious notions which are attached to the sign. It would have been better to abolish every thing that was of Romish invention and without foundation in Scripture. This was seen at a later period.
Obstacles To Reformation.
On Quinquagesima Sunday, February 7, 1529, the ecclesiastics present signed this ‘Form of Reformation.’ The articles received the royal sanction, and henceforth the Reformation was virtually established in the kingdom; but it was not universal. In some districts opposition was strong. Two evangelical ministers having been sent to preach and teach in the cathedral church of Skara, no sooner had one of them entered the pulpit than the people rose up and drove them away. The second having established himself in the school, while preparing to expound the Gospel according to St. Matthew, was assailed with stones and obliged to abandon the place. These weapons, although not very spiritual, produced some effect. Similar occurrences were taking place in the provinces of Smäland and West Gothland. Even in those places where evangelical ministers were received or reforms effected, murmuring and grief were frequently found amongst the women. Mothers were in a state of sharp distress about the salvation of their children. As the ministers had not exorcised them, the mothers believed that they had not been properly baptized and really regenerated; and they wept as they gazed upon the little creatures in their cradles. Other women could not be comforted because prayer for the dead had been abolished. If they lost any beloved one they suffered cruel anxiety and sighed to think of him day and night as still in the fires of purgatory. So easy it is to plant in the human heart a superstition which is not easily to be eradicated.[[467]]
But if there was discontent on one side, there was just as much on the other. Olaf, in spite of his peremptory disposition, had made large concessions, either in pursuance of the king’s orders, or because, knowing the character of his people, he considered (as every one, moreover, asserted) that if the Reformation suddenly appeared in its purity and brightness it would terrify the timid, while if its progress were comparatively slow, men would become accustomed to it and scandals would be avoided. On returning to Stockholm, he found that serious discontent prevailed, not at the court, but in the town. The most decided of the evangelicals, especially the Germans, gave him a very unfriendly reception. They reminded him angrily of his concessions. ‘You have been unfaithful to the Gospel. You have behaved like a coward.’ ‘Take care,’ replied Olaf, ‘lest by your sayings you stir up the people to revolt. Here in our country we must deal gently with people and our advance must be slow.’[[468]] He did not, however, remain inactive, but strove to dispel the darkness which he had felt bound to tolerate. He composed for the use of ministers a manual of worship,[[469]] from which he excluded such of the Romish rites as appeared to him useless or injurious. He published afterwards other works, particularly on the Lord’s Supper and on justification by faith. ‘It is altogether the grace of God which justifies us,’ he said. ‘The Son of God, manifested in the flesh, has taken away from us, who were undone by sin, infinite wrath which hung over us, and has procured by His merits infinite grace for all those who believe. The elect in Christ are children of God by reason of the redemption of Him who was willing to become our brother.‘[[470]]
But the king himself intervened in the dispute. He wrote to his servants not to display overmuch zeal. ‘Little improvement is to be hoped for,’ he said, ‘so long as the people are no better informed.’ Acting in harmony with his convictions, he undertook the restoration of the schools, which were in a very bad condition. To Olaf he gave the superintendence of those at Stockholm, and as the rector was dead he entrusted the seals to him. He urged him to attend above all to the training of good masters. Olaf applied himself to this work with heart and soul, and drew up a plan of studies which was approved by the king. He taught personally, and succeeded in engaging the interest of his young hearers in so pleasant a manner that they heartily loved him. He presented the most conscientious and diligent pupils to the king, who provided for the continuation of their studies. He did not allow them to leave the gymnasium for the university until they were well grounded in all branches of knowledge, and especially in the knowledge of religion.[[471]]
Progress.
The principles of the Reformation were thus gaining ground, and the transformation of the Church became more visible. There were conversions, some gradual, and others more sudden. The prior, Nicholas Anderson, having become acquainted with evangelical truth, at once left the monastery of Westeraas,[[472]] and became dean of the church of the same place. The monks of Arboga also went out of their convent and became pastors in the country. They changed not only their dress, but their morals and way of living.[[473]] Some shadows gray and dark were undoubtedly still to be seen; but we must acknowledge the life where it really exists. The inhabitants turned the convent into a Gospel church. In many places were seen ex-priests or monks devoting themselves joyfully to the ministry of the Word of God, ‘purified,’ they said, ‘from papistical pollutions,’ a sordibus papisticis repurgatum. The reading of the New Testament, biblical expositions, and the prayers of the reformer, overcame obstacles which had appeared to be insurmountable. The Finlanders themselves, perceiving that ‘the truth was so vigorously springing up,’ opened their hearts to it.
Lawrence Petersen, Olaf’s brother, professor of theology at Upsala, was a man of grave and gentle character. Conscience ruled in both the brothers. To Olaf she gave courage to prefer her behests to the opinion of those whom he most highly esteemed; while Lawrence obeyed her secret voice, especially in the discharge of his daily duties. He fulfilled his functions with great punctuality. The charity which breathed in all his actions and all his words won the hearts of men. He made his students acquainted with the Bible; he taught them to preach in conformity with Scripture, and not after the traditions of men. But notwithstanding the rare nobleness and candor of his character, the enemies of the Gospel hated him. Gustavus who, in 1527, had given him a proof of his satisfaction by naming him perpetual rector of the university, was now about to confer on him a still higher dignity.