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Josef Bexell som själasörjare

Jarlert, Anders LU (2007)
Abstract
Josef Bexell as soul-carer

Josef Bexell (1815–1897), Lutheran rector of Långaryd in the diocese of Växjö, was widely known as a soul-carer, both in public and in private. His sermons were not only heard in Church, but circulated and read in private, and questions from his private soul-care were answered in public preaching. The private soul-care was performed both in private encounters and in letters.

His method was a Pietist diagnostics of souls, inspired from Swedish clergymen such as Anders Nohrborg and Henric Schartau, but it may also be connected to academic theologians such as C.W. Skarstedt, inspired by the German J.A. Bengel. This method also permeates Bexell’s public sermons.

In his own development,... (More)
Josef Bexell as soul-carer

Josef Bexell (1815–1897), Lutheran rector of Långaryd in the diocese of Växjö, was widely known as a soul-carer, both in public and in private. His sermons were not only heard in Church, but circulated and read in private, and questions from his private soul-care were answered in public preaching. The private soul-care was performed both in private encounters and in letters.

His method was a Pietist diagnostics of souls, inspired from Swedish clergymen such as Anders Nohrborg and Henric Schartau, but it may also be connected to academic theologians such as C.W. Skarstedt, inspired by the German J.A. Bengel. This method also permeates Bexell’s public sermons.

In his own development, Bexell was influenced from both the followers of the ascetic Pietist J.O. Hoof, from the milder piety of former missionary Cornelius Rahmn, and from the partly evangelical circle around Emilie Petersen at Herrestad, though he criticised radical Evangelicalism. Since he had no personal experience of pure Moravianism, he did not follow Henric Schartau and his pupils neither in criticism of Moravianism in special, nor in their distance to all Christian societies in general.

Besides his many conservative features, Bexell did in his individual diagnosis construct an alternative modernity. The point of soul-care dominates not only in his private and public soul-care, but also in his exegesis and in the social order of catechismal examinations in the homes. (Less)
Please use this url to cite or link to this publication:
author
organization
publishing date
type
Chapter in Book/Report/Conference proceeding
publication status
published
subject
keywords
modernity, pietism, Soul-care, lutheranism, spiritual diagnosis
host publication
Kyrkoliv i 1800-talets Sverige. Festskrift till Oloph Bexell
editor
Fallberg Sundmark, Stina and Lundstedt, Göran
publisher
Artos & Norma
ISBN
978-91-7580-344-9
project
Christian Manliness, a Paradox of Modernity: Men and Religion in a Northern-European Context, 1840 to 1940
language
Swedish
LU publication?
yes
additional info
The information about affiliations in this record was updated in December 2015. The record was previously connected to the following departments: Centre for Theology and Religious Studies (015017000)
id
ccdb9fc6-f19a-40c7-8271-bce940e0e4f0 (old id 539321)
date added to LUP
2016-04-04 12:06:41
date last changed
2018-11-21 21:09:03
@inbook{ccdb9fc6-f19a-40c7-8271-bce940e0e4f0,
  abstract     = {Josef Bexell as soul-carer<br/><br>
Josef Bexell (1815–1897), Lutheran rector of Långaryd in the diocese of Växjö, was widely known as a soul-carer, both in public and in private. His sermons were not only heard in Church, but circulated and read in private, and questions from his private soul-care were answered in public preaching. The private soul-care was performed both in private encounters and in letters. <br/><br>
His method was a Pietist diagnostics of souls, inspired from Swedish clergymen such as Anders Nohrborg and Henric Schartau, but it may also be connected to academic theologians such as C.W. Skarstedt, inspired by the German J.A. Bengel. This method also permeates Bexell’s public sermons. <br/><br>
In his own development, Bexell was influenced from both the followers of the ascetic Pietist J.O. Hoof, from the milder piety of former missionary Cornelius Rahmn, and from the partly evangelical circle around Emilie Petersen at Herrestad, though he criticised radical Evangelicalism. Since he had no personal experience of pure Moravianism, he did not follow Henric Schartau and his pupils neither in criticism of Moravianism in special, nor in their distance to all Christian societies in general.<br/><br>
Besides his many conservative features, Bexell did in his individual diagnosis construct an alternative modernity. The point of soul-care dominates not only in his private and public soul-care, but also in his exegesis and in the social order of catechismal examinations in the homes.},
  author       = {Jarlert, Anders},
  booktitle    = {Kyrkoliv i 1800-talets Sverige. Festskrift till Oloph Bexell},
  editor       = {Fallberg Sundmark, Stina and Lundstedt, Göran},
  isbn         = {978-91-7580-344-9},
  language     = {swe},
  publisher    = {Artos & Norma},
  title        = {Josef Bexell som själasörjare},
  year         = {2007},
}