He was still lonely. Awakened11 Christians14 were few, and his [113]fellow pastors were nearly all Rationalists who looked upon him as a dangerous fanatic15 whom it was best to avoid. Grundtvig’s opinion about them, though different, was scarcely higher. It provoked him to observe pastors openly repudiating16 doctrines17 and ordinances19 which they had sworn to defend. To his mind such a course was both dishonorable to themselves and unjust toward their congregations which, whether or not they approved of these unlawful acts, had to be served by their parish pastors. The majority, it is true, accepted the new doctrines with indifference20. Rationalism then as now promoted apathy21 rather than heresy22. But Grundtvig observed its blighting23 effect everywhere, even upon himself.
Signs of a new awakening24, nevertheless, were appearing here and there, especially in certain rural communities. Influenced by the Haugean movement in Norway and Grundtvig’s own earlier work, scattering25 groups of Evangelicals and Pietists began to evince new life and activity. Peasants in a number of parishes in Jutland refused to accept the Evangelical Christian13 hymnal and a new rationalistic colored catechism, choosing to go to jail rather than to compromise their faith; and groups of Evangelical laymen26 on the island of Fyn began to hold private assemblies at which they nourished themselves by reading Luther’s sermons and singing Kingo’s and Brorson’s hymns27. Most if not all of these groups admired Grundtvig for his bold defiance28 of Biblical Christianity and looked hopefully to him for encouragement. If, as his enemies charged, he had wished to make himself the head of a party, he could easily have done so by assuming the leadership of the private assemblies.
But Grundtvig never compromised his views for the sake of attracting a following, and he did not approve of private assemblies. Such groups, he wrote, had frequently disrupted the church, bred contempt for Scripture29, and fostered a perverted30 form of piety31. Even as a release from the present deplorable situation, they might easily produce more harm than good.
Although Grundtvig could not approve of the assemblies he, nevertheless, sympathized deeply with the distressed32 laity33. A layman34 was then bound to his parish, and Grundtvig clearly understood the difficulty of laymen who had to accept the ministry, have their children baptized, instructed and confirmed by pastors denying fundamental doctrines of their faith. With his usual frankness he therefore threw caution to the winds and reminded the [114]pastors that it was their own failure to preach and defend the Lutheran faith that was forcing Evangelical laymen to seek in the assemblies what was arbitrarily withheld35 from them in the church. “Whether it be good or bad, recommendable or deplorable,” Grundtvig wrote, “it is, at any rate, a fact that the spirit of the church service has changed so greatly during the last half century that it is almost impossible for an Evangelical Christian to derive36 any benefit from it, and it is this situation that has forced earnest laymen to invent such a substitute for the church as the private assemblies evidently are.”
For a number of years Grundtvig thought and wrote almost ceaselessly about this problem. With conditions so perverted that the lawbreakers were imprisoning37 the victims of their own lawlessness, something ought evidently to be done about it. But what could he do?
He tried to attack Rationalism from new angles. In a carefully written article in “The Theological Monthly,” a magazine that he published in collaboration38 with the learned but crusty Dr. G. A. Rudelbach, he argued that any inquiry39 concerning the nature of Christianity should distinguish between the questions: What is true Christianity? and Is Christianity True? The first was a historical question, and could be answered only by an examination of the original teachings of Christianity; the second was a question of conscience and depended on the attitude of the individual. He was he asserted, perfectly40 willing to recognize the right of the Rationalists to believe what ever they choose, but as a historian he had to protest against the propagation of any belief under the name of Christianity that clearly denied what Christianity originally affirmed.
His writing, however, produced no evident result. The rationalists either maintained a contemptuous silence or answered him by their favorite cry of ignorance and fanaticism41. The true teachings of Christianity, they asserted, could be ascertained42 only by the trained theologian, able to read the Bible in the original and trained to interpret it in the light of current knowledge. Such men knew, it was claimed, that many of the doctrines formerly43 held by the church, such as the divinity of Christ, the atonement and the triunity of God, were not found in the Scriptures44 at all or were based on misread or misinterpreted texts.
Although these contentions45 were almost as old as Christianity itself, Grundtvig still found that a clear refutation of them was practically [115]impossible. He could not disprove them by Scripture, for the Rationalists would claim their interpretation46 of the Bible to be as trustworthy as his own; nor could he appeal to the confessions47, for his opponents openly repudiated48 these as antiquated50 conceptions of a less enlightened age. His only hope of giving any real guidance to the confused and distressed laity of his church thus appeared to depend on the possibility of discovering an expression of Christianity so authoritative51 that the most learned perverter52 of the faith could not repudiate49 it and so plain that the humblest believer could understand it. In his anxiety it even seemed to him that the Lord had failed adequately to provide for His little ones if He had not supplied them with such a shield against the storm of confusing doctrines.
“Being greatly distressed with the thought that all humble53 Christians must either fall into doubt concerning their only Savior and His Gospel or build their faith on the contradictory54 teachings of learned theologians,” he wrote, “I perceived clearly the pressing need of the church for a simpler, more dependable and authoritative statement of that word of God which shall never pass away than all the book-worms of the world could ever produce. But while my anxiety for the distressed laity of my church grew and I sought night and day for a clear testimony55 of Jesus that would enable them to try the spirits whether they be of God, a good angel whispered to me: ‘Why seekest thou the living among the dead?’ Then the scales fell from my eyes, and I saw clearly that the word of God which I so anxiously sought could be no other than that which at all times, in all churches and by all Christians has been accepted as a true expression of their faith and the covenant56 of their baptism, the Apostolic Creed57.”
In his search for an effective means of arming the laity against the confusing claims of the Rationalists, Grundtvig thus came to place the Creed above the Bible, or rather to assert that the two should stand side by side, and that all explanations of the latter should agree with the plain articles of the former so that every Christian personally could weigh the truth or error of what was taught by comparing it with his baptismal covenant.
Grundtvig supported his “great discovery” with passages from the Bible and the church fathers, especially Irenaeus. He advanced the theory that Jesus had taught the Creed to His disciples58 during the forty days after His resurrection in which He remained with them, “speaking of the things pertaining59 to the kingdom of God”; [116]that the Creed through the early centuries had been regarded as too sacred to commit to writing and, therefore had been transmitted orally; and that it constituted, together with the words of institution of the sacraments and the Lord’s prayer, in a special sense “the living word of God” by which He builds and vivifies His church. It should be stated, however, that Grundtvig’s intention by distinguishing between what he called “the living” and “the written word,” was not to belittle60 the Bible but only to define its proper place, the place of enlightening and guiding those, who through God’s living covenant with them in their baptism already have become Christians. A Christian, he believed, is reborn in his baptism, nourished in the Communion and enlightened by the Word.
A critical examination of Grundtvig’s theory, about which thousands of pages have been written, lies beyond the scope of this work. Grundtvig himself felt that his “discovery” had given him a solid foundation for his stand against the Rationalists. And his theory unquestionably did enable him, in the midst of an almost hopeless religious confusion, to reassert the essentials of Evangelical Christianity, to refute the contentions of the Rationalists by weighing them on an acknowledged historical basis of faith, and to reemphasize that the Christian church is not a creation of theological speculations61 but of God’s own work in His word and sacraments.
Grundtvig for some time previous to his discovery had felt exceedingly depressed62. His long struggle for the reawakening of his people to a richer Christian and national life appeared fruitless. Most of the intellectual and spiritual leaders of his time looked upon the very idea of sharing the richer cultural and spiritual values of life with the common man as a visionary conception of an unstable63 and erratic64 mind. One ought naturally, they admitted, to be interested in improving the social and economic conditions of the lower classes, but the higher treasures of mind and spirit belonged in the very nature of things to the cultured few and could not be shared with the common herd65.
In spite of these discouragements, Grundtvig somehow experienced a wonderful rebirth of his hope in the spring of 1824, an experience to which he gave eloquent66 expression in his great poem, “New Year’s Morning.” He writes in the preface that he has “long enough battled with a witch called indifference, and has discovered that the battle wherein one is most likely to be defeated is [117]the battle against nothing.” He therefore urges his friends to ignore the witch and join him in a determined67 crusade for a reawakening of the Northern spirit to the accomplishment68 of Christian deed.
Grundtvig’s hope for a season of quiet and peaceful cooperation with his friends was, however, soon shattered. In the summer of 1825, a young professor of theology, H. N. Clausen, published a book entitled: The Constitution, Doctrine18 and Rituals of Catholicism and Protestantism. As Prof. Clausen enjoyed a great popularity among his students and, as a teacher of theology, might influence the course of the Danish church for many years, Grundtvig was very much interested in what he had to say. He obtained the book and read it quickly but thoughtfully, underscoring the points with which he disagreed. And these were numerous. At the very beginning of the book, he found the author asserting that “the Protestant theologian, since he need recognize no restriction69 of his interpretations70 by creeds71, traditions, or ecclesiastical authorities, is as once infinitely72 more free and important than his Catholic colleague. For as the Protestant church unlike the Catholic possesses no conclusive73 and authoritative system of belief either in her creeds or in Scripture, it devolves upon her trained theologians to set forth74 what the true teachings of Christianity really are. “Why, O why!” the professor exclaims, “should eternal Wisdom have willed revelation to appear in a form so imperfect? What other purpose, I ask you, can an all-wise Providence75 have had with such a plan than to compel the children of man to recognize that it is only through the exercise of their own, human intelligence that the revelation of God can be comprehended!”
As Grundtvig mused76 upon these assertions so expressive77 of all that he had denied and fought against, he felt at once that they constituted a challenge which he could not leave unanswered. He had shortly before written to a friend: “Since the perverters of Christianity have become so self-confident that they will not answer any charge against them except when it is addressed to themselves personally and by name, one may eventually have to employ that form of attack.” And that was the form he chose to use in his now famous book. The Reply of the Church to Prof. H. N. Clausen.
“By the publication of this book,” he writes, “Prof. Clausen has put himself forward as a leader among the enemies of the church and the perverters of God’s word in this country. A church, such as he advocates, that has no determinable form, exists only in the brains of the theologians, and must be construed78 from theological [118]speculations on the basis of a discredited79 Bible and according to the changing thoughts and opinions of man, is plainly nothing but a fantastic dream, a comic if it were not so tragic80 conception of a Christian congregation which claims to confess the same faith, but knows not what it is, and holds that it is instituted by God, but cannot tell for what purpose before the theologians have found it out.
“Against such a church, I place the historical church, that is the church of the Gospel, instituted by Christ Himself, created by His word and vivified by His Spirit. For I contend that the Christian church now as always consists of that body of believers who truly accept the faith of their baptismal covenant, Holy Baptism and the Lord’s Supper as the faith and means of salvation81.”
The Reply of the Church caused a sensation. It was read and discussed everywhere. But if Grundtvig had hoped to force a general discussion of the plight82 of the church, he was disappointed. Prof. Clausen answered him with a lawsuit83 “for malicious84 injury to his professional honor”; his enemies all condemned85 him, and his friends were silent. If they approved of the substance of his charges, they disapproved86 of their form. Grundtvig appeared to have thrown away the last remnant of his already tattered87 reputation, and only the years would reveal that in doing so he had struck a deadlier blow against Rationalism than he had expected, that he had, in fact, for years to come made Rationalism impossible in Denmark as a form of Christianity.
Meanwhile the Danish church was preparing to celebrate its thousandth anniversary in May, 1826. Grundtvig looked forward to the event with almost child-like anticipation88, hoping that the celebration might serve to awaken12 a new appreciation89 of the old church. To heighten the festivities the authorities had authorized90 pastors to select the hymns for the services in their own churches, and Grundtvig had written and published a pamphlet of hymns to be used in his church. But shortly before the festival, his bishop91 informed him that only hymns from the authorized hymnal could be chosen. As no one else had composed hymns for the occasion, Grundtvig could not doubt that this new ruling was aimed solely92 at him, and this new evidence at the length to which his enemies would go for the sake of humiliating him appeared to him like the last straw. He had long suffered under the difficulty of serving a church which honored the law-breaker and persecuted93 the law-abiding and thought of resigning. But he had a family to support. [119]And while he himself would gladly bear the poverty his resignation would inevitably94 bring him, he doubted his right to impose such a burden upon his family. The difficulty was finally solved for him by his wife, who one day came into his study and said: “Father, I know what is troubling you. You wish to resign and hesitate to do so for our sake. But I want you to do whatever you think is right. The Lord will provide for us.”
And so it was settled. His resignation was handed to the authorities a few days before the festival, and it was accepted so quickly that he was released from office before the following Sunday. When the festive95 Sunday came which he had looked forward to with so much pleasure, he sat idly in his study across from the church and watched people come for the service, but another pastor9 preached the sermon, he had earnestly wished to deliver, and other hymns than his own beloved songs served as vehicles for the people’s praise.
Public sentiment regarding Grundtvig’s resignation varied96. His friends deplored97 the action, holding that he should have remained in his pastorate both for the sake of his congregation and the cause which he had so ably championed. But his opponents rejoiced, seeing in his resignation just another proof of an erratic mentality98. For who had ever heard of a normal person withdrawing from a secure and respectable position without even asking for the pension to which he was entitled?
The six years during which Grundtvig remained without a pulpit were among the busiest and most fruitful of his life. He published his Sunday-Book, a collection of sermons which many still rate among the finest devotional books in Danish; made extended visits to England in 1829-1831, for the purpose of studying the old Anglo Saxon manuscripts kept there, an undertaking99 that awakened the interest of the English themselves in these great treasures; wrote his splendid Northern Mythology100 or Picture Language, and The World’s History after the Best Sources, works in which he presents the fundamental aspects of his historical, folk and educational views that have made his name known not only in Scandinavia but in almost every country in the world.
Meanwhile he again had entered the pulpit. As a compensation for the loss of his ministry, a group of his friends shortly after his resignation began to hold private assemblies. When Grundtvig still firmly refused to take part in these, they decided101 to organize an independent congregation, petition the government for permission [120]to use an abandoned German Lutheran church and call Grundtvig as their pastor. The petition was promptly102 refused, though Grundtvig himself pleaded with the authorities to permit the organization of an independent congregation as the best means of relieving the dissatisfied members of the church and declared that he would himself join the assemblies unless some such measure of relief was granted. When the authorities ignored his plea, Grundtvig made good his threat and appeared at the assemblies, drawing such a crowd that no private home could possibly hold it, whereupon it was decided to secure a public hall for future meetings. But when the authorities heard this, they suddenly experienced a change of heart and offered the troublesome preacher and his friends the use of Frederik’s church for a vesper service each Sunday.
The eight years Grundtvig served as an independent preacher at the Frederik’s church were among the happiest in his life. He rejoiced to know that the large, diversified103 audience crowding the sanctuary each Sunday came wholly of its own free will. It also pleased the now gray-haired pastor to see an increasing number of students become constant attendants at his services. Even so, his position had its drawbacks. He was permitted neither to administer the sacraments nor to instruct the young people, and the authorities even denied him the right to confirm his own sons. Grundtvig felt especially this refusal so keenly that he again was thinking of resigning his pulpit when the king offered him an appointment as pastor of Vartov, a large institution for the aged104.
Thus from 1839 until Grundtvig’s death the chapel105 at Vartov became his home and that of his friends and the center of the fast growing Grundtvigian movement. People from all walks of life, from the Queen to the common laborer106, became regular attendants at the unpretentious sanctuary, and the eyes of some old people still shine when they recall the moving spirit of the services there, the venerable appearance and warm monotone voice of the pastor, and, especially, the hearty107, soul-stirring singing. Many of Grundtvig’s own great hymns were introduced at Vartov. From there they spread throughout the church. And it was to a large extent the hearty, inspiring congregational singing at Vartov which made the Danish church a singing church.
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1
ministry
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| n.(政府的)部；牧师 | |
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overflowed
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| 溢出的 | |
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spacious
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| adj.广阔的，宽敞的 | |
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sanctuary
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| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
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throng
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| n.人群，群众；v.拥挤，群集 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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prevailing
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| adj.盛行的；占优势的；主要的 | |
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pastors
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| n.（基督教的）牧师( pastor的名词复数 ) | |
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pastor
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| n.牧师，牧人 | |
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equanimity
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| n.沉着，镇定 | |
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awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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awaken
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| vi.醒，觉醒；vt.唤醒，使觉醒，唤起，激起 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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fanatic
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| n.狂热者，入迷者；adj.狂热入迷的 | |
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repudiating
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| v.（正式地）否认( repudiate的现在分词 )；拒绝接受；拒绝与…往来；拒不履行（法律义务） | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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doctrine
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| n.教义；主义；学说 | |
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ordinances
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| n.条例，法令( ordinance的名词复数 ) | |
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indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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apathy
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| n.漠不关心，无动于衷；冷淡 | |
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heresy
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| n.异端邪说；异教 | |
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blighting
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| 使凋萎( blight的现在分词 )； 使颓丧； 损害； 妨害 | |
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awakening
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| n.觉醒，醒悟 adj.觉醒中的；唤醒的 | |
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scattering
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| n.[物]散射；散乱，分散；在媒介质中的散播adj.散乱的；分散在不同范围的；广泛扩散的；（选票）数量分散的v.散射(scatter的ing形式)；散布；驱散 | |
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laymen
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| 门外汉，外行人( layman的名词复数 )； 普通教徒（有别于神职人员） | |
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hymns
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| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
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defiance
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| n.挑战，挑衅，蔑视，违抗 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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perverted
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| adj.不正当的v.滥用( pervert的过去式和过去分词 )；腐蚀；败坏；使堕落 | |
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piety
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| n.虔诚，虔敬 | |
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distressed
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| 痛苦的 | |
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laity
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| n.俗人；门外汉 | |
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layman
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| n.俗人，门外汉，凡人 | |
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withheld
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| withhold过去式及过去分词 | |
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derive
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| v.取得；导出；引申；来自；源自；出自 | |
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imprisoning
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| v.下狱，监禁( imprison的现在分词 ) | |
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collaboration
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| n.合作，协作；勾结 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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fanaticism
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| n.狂热，盲信 | |
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ascertained
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| v.弄清，确定，查明( ascertain的过去式和过去分词 ) | |
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formerly
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| adv.从前，以前 | |
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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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contentions
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| n.竞争( contention的名词复数 )；争夺；争论；论点 | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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confessions
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| n.承认( confession的名词复数 )；自首；声明；（向神父的）忏悔 | |
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48
repudiated
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| v.（正式地）否认( repudiate的过去式和过去分词 )；拒绝接受；拒绝与…往来；拒不履行（法律义务） | |
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repudiate
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| v.拒绝，拒付，拒绝履行 | |
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antiquated
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| adj.陈旧的，过时的 | |
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authoritative
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| adj.有权威的，可相信的；命令式的；官方的 | |
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perverter
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| 不正当的 | |
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humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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contradictory
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| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
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55
testimony
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| n.证词；见证，证明 | |
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covenant
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| n.盟约，契约；v.订盟约 | |
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creed
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| n.信条；信念，纲领 | |
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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pertaining
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| 与…有关系的，附属…的，为…固有的(to) | |
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belittle
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| v.轻视，小看，贬低 | |
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speculations
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| n.投机买卖( speculation的名词复数 )；思考；投机活动；推断 | |
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depressed
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| adj.沮丧的，抑郁的，不景气的，萧条的 | |
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unstable
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| adj.不稳定的，易变的 | |
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erratic
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| adj.古怪的，反复无常的，不稳定的 | |
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herd
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| n.兽群，牧群；vt.使集中，把…赶在一起 | |
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eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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determined
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| adj.坚定的；有决心的 | |
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accomplishment
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| n.完成，成就，（pl.）造诣，技能 | |
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restriction
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| n.限制，约束 | |
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interpretations
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| n.解释( interpretation的名词复数 )；表演；演绎；理解 | |
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creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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infinitely
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| adv.无限地，无穷地 | |
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conclusive
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| adj.最后的，结论的；确凿的，消除怀疑的 | |
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forth
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| adv.向前；向外，往外 | |
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providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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mused
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| v.沉思，冥想( muse的过去式和过去分词 )；沉思自语说（某事） | |
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expressive
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| adj.表现的，表达…的，富于表情的 | |
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construed
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| v.解释（陈述、行为等）( construe的过去式和过去分词 )；翻译，作句法分析 | |
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discredited
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| 不足信的，不名誉的 | |
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tragic
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| adj.悲剧的，悲剧性的，悲惨的 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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plight
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| n.困境，境况，誓约，艰难；vt.宣誓，保证，约定 | |
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lawsuit
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| n.诉讼，控诉 | |
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malicious
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| adj.有恶意的，心怀恶意的 | |
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condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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disapproved
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| v.不赞成( disapprove的过去式和过去分词 ) | |
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tattered
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| adj.破旧的，衣衫破的 | |
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anticipation
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| n.预期，预料，期望 | |
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appreciation
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| n.评价；欣赏；感谢；领会，理解；价格上涨 | |
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authorized
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| a.委任的，许可的 | |
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bishop
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| n.主教，（国际象棋）象 | |
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solely
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| adv.仅仅，唯一地 | |
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persecuted
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| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的过去式和过去分词 )； 烦扰，困扰或骚扰某人 | |
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inevitably
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| adv.不可避免地；必然发生地 | |
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festive
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| adj.欢宴的，节日的 | |
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varied
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| adj.多样的，多变化的 | |
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deplored
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| v.悲叹，痛惜，强烈反对( deplore的过去式和过去分词 ) | |
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mentality
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| n.心理，思想，脑力 | |
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undertaking
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| n.保证，许诺，事业 | |
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mythology
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| n.神话，神话学，神话集 | |
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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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102
promptly
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| adv.及时地，敏捷地 | |
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103
diversified
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| adj.多样化的，多种经营的v.使多样化，多样化( diversify的过去式和过去分词 )；进入新的商业领域 | |
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aged
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| adj.年老的，陈年的 | |
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105
chapel
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| n.小教堂，殡仪馆 | |
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laborer
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| n.劳动者，劳工 | |
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107
hearty
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| adj.热情友好的；衷心的；尽情的，纵情的 | |
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