Nathan Söderblom

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Lars Olof Jonathan Söderblom (15 January 1866 – 12 July 1931), better known as Nathan Söderblom, was a Swedish clergyman, Archbishop of the then established Church of Sweden, which is a Lutheran denomination, and recipient of the 1930 Nobel Peace Prize. He is commemorated in the Calendar of Saints of the Lutheran Church on July 12.

Contents 1 Early Years 2 Career 3 International 4 See also 5 External link

[edit] Early Years

Söderblom was born in the Swedish province of Hälsingland, the son of Jonas Söderblom, a Pietist pastor, and Sophia (Blume) Söderblom, among whose ancestors there had once been a bishop of Oslo.

Söderblom won respect not only for his intellectual attainments but also for his personal charm, abundant vitality, and talent as a speaker. He took his bachelor's degree in 1886, with honors in Greek and competency in Hebrew, Arabic, and Latin. This admirable linguistic background equipped him for the exacting scholarship of the School of Theology at Uppsala where, for the next six years, he continued his wide-ranging studies in theology and the history of religion. Söderblom earned a PhD in Theology from the Sorbonne.

From its founding in 1888, Söderblom was the editor for five years of Meddelanden, the Student Missionary Association review, in whose pages he published the first piece in what was eventually to become a personal bibliography of 700 items. In 1890, he attended the Christian Student Conference in New England where, after listening to a lecture by a visiting clergyman, he wrote in his diary a sentence that was to prove prophetic: "Lord, give me humility and wisdom to serve the great cause of the free unity of thy church".

During the years 1892 and 1893, Söderblom was first vice president and the president of the Uppsala Student Union.

[edit] Career

After being ordained a priest in 1893 and appointed chaplain to a mental hospital in Uppsala, he cast about for a post that would enable him to marry Anna Forsell, a gifted woman student - one of twenty among 1,700 men at Uppsala University - who was later to bear him thirteen children, as well as to collaborate in the preparation of many of his published works. He accepted a call to the Swedish Church and Embassy in Paris from 1894 to 1901; that is to say, at the height of the modernist crisis and the moment when the law separating Church and State, eventually passed in 1905, was being discussed.

For seven years, from 1894 to 1901, Söderblom preached in Paris, where his congregation included Alfred Nobel and August Strindberg, as well as Swedish and Norwegian painters, authors, businessmen, diplomats, and visitors to the city. He spent his summers in Calais, researching and writing while also serving as chaplain to Swedish seamen in the area. Meanwhile he pursued graduate studies in theology, history of religions, and in languages predating those of the classical ages, and eventually became the first foreigner ever to gain a Doctorate of Theology at the Protestant Faculty of the Sorbonne. He was called to San Remo in 1897 to conduct the memorial service for Alfred Nobel.

The college of Protestant theology, known as the "School of Paris", had been founded around 20 years earlier, following the transfer of the theology faculty from Strasbourg. Education for Lutheran and Reformed theologians was provided in a single school, under the joint leadership of Auguste Sabatier and Étienne Mennegoz. Söderblom's experience in France strengthened his youthful resolve to promote "free unity" among Christian churches. One of his biographers, Charles J. Curtis, points out that his fluency in French and understanding of French and Parisian culture gave him an international outlook, that the theological currents of France merging with those from his native land solidified his theological liberalism, and that social work among the Scandinavians in France convinced him that in the life of the church right action was as important as right belief, as demonstrated by the Practical Christianity of Wilfred Monod, pastor in Petit-Quevilly, a suburb of Rouen.

From 1901 to 1914, Söderblom occupied a chair in the School of Theology at Uppsala University and concurrently, from 1912 to 1914, a chair at Leipzig University. In these productive years he wrote a series of books on religious history, religious psychology, and religious philosophy. With a group of brilliant colleagues and students at Uppsala, Söderblom led a theological revival in Sweden, giving stature to the field of comparative religion, pursuing the theme of the uniqueness of Christianity in the historical and personal character of Revelation, incorporating the study of non-Christian religions into the discipline of Christianity, and stimulating intense studies in the life and thought of Martin Luther.

Söderblom's election in 1914 as Archbishop of Uppsala, and, in consequence, primate of the Church of Sweden, was a surprise. Customarily, the king chose the first name on a slate of the three who topped the list in the voting in the sixteen electoral colleges. In first and second place were two distinguished bishops who split 82% of the electoral vote almost evenly; in third place was Söderblom, a priest and professor, with 18% of the vote. Not since 1670 had the bishops been passed over. Söderblom, a Lutheran in a church that had retained the historic episcopate, valued the liturgy and devotional tradition of traditional Catholic worship, while seeing much of worth in the writings of liberal Protestant scholars. He believed it his duty to work for a united Christendom, both Catholic and Protestant, and saw practical cooperation on social issues as a promising first step. This form of ecumenism was known at the period as "unionism".

During the next, and last, seventeen years of his life, Söderblom administered the duties of the head of the ecclesiastical establishment: visiting churches throughout the nation, raising funds to reopen old churches and build new ones, reviving the elaborate ecclesiastical rituals of the past, imbuing the work of the church with evangelistic fervor, directing conferences, advising the administration of Uppsala University as ex officio pro-chancellor -- and all the while carrying on with his own research and writing. As Archbishop of Sweden, he was concerned with deepening the channels of communication between the Church and the laboring masses, and also between the Church and intellectuals.

[edit] International

At Stockholm in 1925, he organized the Universal Christian Council on Life and Work. Meanwhile, a chiefly Anglican group had formed an inter-denominational Conference on Faith and Order. In 1948, the two groups merged to form the World Council of Churches under the impulse of Wilhem A. Visser't Hooft. Internationally, however, Söderblom is best known as the architect of the twentieth-century ecumenical movement. Nevertheless he received no biographical notice in the 1911 Encyclopædia Britannica nor does his name appear in Unitatis Redintegratio which began Catholic Ecumenism.

He had already begun to move toward intercommunion between the Swedish Church and the Church of England as early as 1909; in 1920 he arranged to have Bishop Woods of Peterborough participate in the consecration of two Swedish bishops; the following year Woods welcomed Söderblom's Life and Work movement to Peterborough.

Söderblom found that the ecumenical movement was hampered during this period for various reasons: the French, German, and American church officials were conservative, the Archbishop of Canterbury cautious, the patriarchs of the Eastern Orthodox churches just emerging from isolation, the Roman Catholic Church decidedly opposed, and the proponents usually men without power. Rome was a constant opponent as can be seen in Pope Pius XI's encyclical of 1928, Mortalium Animos.

The Stockholm Conference in 1925, which brought together Anglican, Protestant, and Orthodox Christians, was the culminating event in Söderblom's ecumenical efforts. Catholicism was not represented and in his opening address, Söderblom regretted the absence of "the Apostle Peter". The Conference, described in detail in Söderblom's book Stockholm 1925, laid the basis for a future ecumenical creed, emphasized the need to reconcile the competing philosophies of subjective spirituality and of objective social action, and sought to find unity in appealing for world peace.

Söderblom was proud of his election to the Swedish Academy in 1921, of his Nobel Peace Prize in 1930, and of his invitation to deliver the Gifford Lectures in Edinburgh in 1931. For this famous lectureship he planned a great scholarly effort – a series of lectures to be delivered in 1931 and another in 1932, both series to be published in two volumes. He delivered the first series of ten lectures between 19 May and 8 June 1931. An appropriate title for his book eluded him, but on the last day of his life, 12 July, he found it: The Living God.

[edit] See also

• World Council of Churches
• Ecumenism

[edit] External link

• Nobel biography

Preceded by Johan August Ekman	Archbishop of Uppsala 1914-1931	Succeeded by Erling Eidem
Preceded by Waldemar Rudin	Swedish Academy, Chair No. 16 1921-1932	Succeeded by Tor Andræ