p. 9 | L. H. CHRISTIAN by L. H. Christian

Review and Herald Publishing Association · Washington, D.C. · May 19, 1904

L. H. CHRISTIAN

By L. H. Christian

Sabbath-Keepers in Scandinavia Before and After the Reformation—No. 3

L. H. CHRISTIAN

ONE interesting feature of the ancient Sabbath movement in Scandinavia is that it was connected with the spirit of prophecy. Many historians declare this belief in Saturday-keeping to be a direct result of visions and dreams. One writer also claims that the chief cause of the rapid spread and growth of this belief lay in the fact that it purported to be of divine origin—given by “revelations and angel visions.”

This seems very probable, at least to those who understand the close relation between the prophetic gift and genuine Sabbath reform in our day. One thing is certain, “the law and the prophets” can not be separated. Whenever God’s people have returned to a full obedience of his holy law, he has graciously given them the gift of prophecy. It was so in the great advent movement, and there is the best of reason for believing that it has been thus in every full reformation of the past.

As to the origin and genuineness of the visions among the Scandinavian Sabbath-keepers most of the historians are nearly silent. They seem rather to take it for granted that these were but strange psychological phenomena peculiar to those times. Of this, however, there is not an iota of solid proof. On the other hand, there is all the evidence we can desire for believing that those visions were genuine manifestations of the Holy Spirit.

Bishop Anjon, from whose history a paragraph was quoted in the preceding article as proof of the Bible origin of this Saturday-keeping, gives the most impartial account of this doctrine in Scandinavia. He says in part:—

“The belief that Saturday ought to be kept holy as the Sabbath originated as far as we know in the middle of the sixteenth century. In the year 1544, King Gustaf I issued a writing that warned against those in Finland who pretended to have the conviction through visions and dreams, that famine and other plagues are a judgment from God because the people refuse to keep the Sabbath day.

“In the beginning of the seventeenth century we find the same belief in Sweden, and here, as in Finland, it was based professedly on revelations. King Carl IX (1603) opposed the Sabbath doctrine with the most burning zeal, thinking it to be connected with some Catholic deceptions and errors which to his mind were the root of all evil.”

“This claim regarding the sacredness of Saturday was urged by two very different sects or parties.”

“One of these was connected with, and possibly itself the cause of, a certain leaning toward Judaism, and consequently led to a departure from the Christian church. This party first appeared about 1590 in Westeraas diocese. . . . We know but little about the growth of this sect, or the lives of its adherents.

One of them from Grytuos was beheaded in the year 1619, ‘because he always disputed with the schoolmasters, priests, and higher clergy, and because he despised the true faith and church discipline.’ Another, Hans Jonsson, died of the torture to which he was subjected during the trial.”

“This antichurch movement was very different from the other party, whose members, while they kept Saturday holy by abstaining from all work on the Sabbath, did not separate themselves from the church. We have no evidence that these who observed the Sabbath followed any other Jewish custom. If the movement had led to anything that could be regarded as an apostasy from the church, the rulers would have enacted far stronger edicts against it.”

“This Saturday-keeping did not generally stand alone, but was a part of the revival work of those days. It was found in connection with a solemn and warning preaching against common sins and evils, such as pride, surfeiting, luxurious and changeable fashions of clothing, as well as vice and dissensions. The Lord should be pleased or appeased, and a better character secured by keeping the Sabbath holy. This belief obtained so great an influence and power that not only a very large number of laymen, but many even of the priests, who were kindly disposed toward this zeal for piety, stopped all work on Saturday.”

“In the province of Ueriko the sacredness of the Sabbath was defended by the daughter of a priest from Kumla. She received this belief through angel visions, which she faithfully reported, though not before she had passed through very severe trials on account of doubts as to her own acceptance with God, and because of opposition from others. After this she preached repentance and a reform of life and habits. Her work attracted so great attention that immense crowds gathered to hear and see the then renowned woman, who also had the gift of prophesying. Bishop Paulinus took the matter up and delivered a special lecture on it at a conference of the clergy in Strengnas. At about the same time a number of peasants in the county of Vesta decided that they would agree to keep Saturday holy.”

“This zeal for Saturday-keeping continued many years, while the government in the meantime made stricter and more sweeping laws in favor of Sunday. The widespread tendency to rest on Saturday was bitterly opposed by the church, and many attacked earnestly even little things that would seem to strengthen its continuance. A priest in Orsa, Dalarne, for instance, went up to a distant farm of his to oversee the men at work. While there, some older members of his parish asked him to preach and administer the sacraments to them, as they were going away. He did so, and it happened to be on a Saturday. Because of this the church council of Westeraas had him punished, since by conducting this service on Saturday he encouraged the error of those who had a Jewish leaven.”

“Twenty years later than this (1667) a boy in Agunnaryd, Vexio diocese, began to preach. He claimed that an angel had revealed to him that he should warn against the great sins of the day, especially pride, and admonish the people to be converted and keep Saturday.”—L. A. Anjon’s “History of the Church in Sweden from the Council of Upsala,” page 353f.

There is reason to believe that this Sabbath-keeping continued in Sweden at least a century after the last-named date. Gradually, however, the constant and combined opposition and persecution from both church and state silenced its adherents. The light was put out; but only to be rekindled in brighter rays by a mighty proclamation of the third angel’s message. The past revivals and religious movements carried on by the Scandinavians give promise of a large and glorious harvest among these nations in the closing work of grace on earth.