This article discusses the mission theology and practice of Martin Luther. The author demonstrates that the popular view which claims that the German Reformer was neither interested in the mission of the church nor made any noteworthy... more
This article discusses the mission theology and practice of Martin Luther. The author demonstrates that the popular view which claims that the German Reformer was neither interested in the mission of the church nor made any noteworthy contribution to mission theology lacks substance. Luther’s critics seem to overlook the fact that Wittenberg, in which the Reformer lived, studied and taught, served as a hub of a huge missionary enterprise. Hundreds of preachers went out from this centre of the Reformation to spread the gospel all over Europe. Leading Scandinavian theologians, such as Olaus Petri and Hans Tausen, had all studied under Luther in Wittenberg and had been deeply influenced by him before they began their reform work in their home countries. Furthermore, with his rediscovery of the gospel of justification by faith alone, his emphasis on the personal character of faith in Christ, his radical reinterpretation of the priesthood, his recognition of God’s authorship of mission, his reminder that the witness to the gospel takes place in the midst of a spiritual battle, and his insistence that the Bible has to be available in common languages, Martin Luther laid down important principles for the mission work of the church which are still valid today.
The first Scandinavian mentions of magic folk tales and ballads are by two clergymen-cum-historians, Olavus Petri (the Swedish reformer, 1493–1552) in a generic discussion in the lengthy Introduction to his unpublished Swedish Chronicle),... more
The first Scandinavian mentions of magic folk tales and ballads are by two clergymen-cum-historians, Olavus Petri (the Swedish reformer, 1493–1552) in a generic discussion in the lengthy Introduction to his unpublished Swedish Chronicle), and Anders Foss (1543–1607, Danish-born bishop of Bergen in Norway), who cites ATU 327B & 853 in a discussion of the reliability of Saxo’s late 12th-century Gesta Danorum. Both discuss the value of traditional oral tales (and ballads) as historical sources: Anders Foss rejects them, whereas Olavus Petri emphasizes their value as expressions of demotic attitudes towards the rich and mighty. This was heavily censured by King Gustaf I Vasa, who forbade the publication of Olavus’ Chronicle.
Large parts of Olaus' Preface, and of Gustaf Vasa's reactions (in letters to Olaus' brother Laurentius) are translated here for the first time.
Note on terminology:
Olavus Petri’s preface seems to be the first evidence of the Swedish word “sagor” (plural of “saga”) being used to denote a specific narrative genre (= wonder tales?). Similarly, Anders Foss’ “euentyrer” (archaic plural form of “eventyr” = Märchen, sg. & pl.) is probably the first example of this word (which comes of course from OF “aventure“, through medieval translations of arthurian romances) being used in this sense in Danish (other than in the still current meaning “adventure” or “quest”, as in older and modern Swedish.) Its meaning in the early 16th century appears to have been something like "falsehoods".