Grundtvig’s later years present a striking contrast to the years of his earlier manhood. The lonely Defender1 of the Bible became a respected sage2 and the acknowledged leader of a fast growing religious and folk movement, both in Denmark and the other Scandinavian countries. His long years of continuous struggles were followed by years of fruitful work and an extensive growth of his religious and educational ideals until he was generally recognized as one of the most vital spiritual leaders of Scandinavia.
The first break in the wall of isolation3 that surrounded him came with an invitation from a group of students to “the excellent historian, N. F. S. Grundtvig, who has never asked for a reward but only for a chance to do good,” to deliver a series of historical lectures at Borch’s Collegium in Copenhagen. These lectures—seventy-one in all—were delivered before packed audiences during the summer and fall of 1838, and were so enthusiastically received that the students, on the evening of the concluding lecture, arranged a splendid banquet for the speaker, at which one of them sang:
Yes, through years of lonely struggle
Did you bravely fight,
Bearing scorn without complaining
Till your hair turned white.
During his most lonely years Grundtvig once comforted himself with the words of a Greek sage: “Speak to the people of yesterday, and you will be heard by the people of tomorrow.” Thus it [151]was, no doubt, a great satisfaction to him that the first public honor bestowed4 upon him should be accorded him by his nation’s youth.
From that day his reputation and influence grew steadily5. He became an honored member of several influential6 societies, such as the Society for Northern Studies, and the Scandinavian Society, an association of academicians from all the Scandinavian countries for the purpose of effecting a closer spiritual and cultural union between them. He also received frequent invitations to lecture both on outstanding occasions and before special groups. His work as a lecturer probably reached its culmination7 at a public meeting on the Skamlingsbanke, a wooded hill on the borders of Slesvig, where he spoke8 to thousands of profoundly stirred listeners, and at a great meeting of Scandinavian students at Oslo, Norway, in 1851, to which he was invited as the guest of honor and acclaimed9 both by the students and the Norwegian people. When Denmark became a constitutional kingdom in 1848, he was a member of the constitutional assembly and was elected several times to the Riksdag.
Meanwhile he worked ceaselessly for the development of his folk and educational ideals. After his conversion10, he felt for a time that his new outlook was incompatible11 with his previous enthusiasm for the heroic life and ideals of the old North, and that he must now devote himself solely12 to the preaching of the Gospel. But the formerly13 mentioned decline of all phases of Danish life during the early part of the nineteenth century and the failure of his preaching to evoke14 any response from an indifferent people caused him to suspect a closer relationship between a people’s religious and national or folk-life than he had hitherto recognized. Was not the folk life of a people, after all, the soil in which the Word of God must be sown, and could the Word bear fruit in a soil completely hardened and unprepared to receive it? If it could not, was not a folk awakening15 a necessary preparation for a Christian16?
Under the spur of this question he undertook the translation of the sagas17 and developed his now widely recognized ideas of folk life and folk education, which later were embodied18 in the Grundtvigian folk schools. The first of these schools was opened at Rødding, Slesvig in 1844. The war between Denmark and Germany from 1848 to 1850 delayed the establishment of other similar schools. But in 1851, Christian Kold, the man who more than any other realized Grundtvig’s idea of a school for life—as the folk schools were frequently called—opened his first school at Ryslinge, [152]Fyn. From there the movement spread rapidly not only to all parts of Denmark but also to Norway, Finland and Sweden. The latter country now has more schools of the Grundtvigian type than Denmark, and Norway and Finland have about have as many.[11]
To extend the influence of the movement lecture societies, reading circles, gymnastic societies, choral groups and the like were organized in almost every parish of Denmark. Thus before Grundtvig died, he had the satisfaction of seeing his work bear fruit in one of the most vital folk and educational movements of Scandinavia, a movement which has made a tremendous imprint19 upon all phases of life in the Northern countries and which today is spreading to many other parts of the world.
Grundtvig held that the life of a nation, Christian as well as national, never rose above the real culture of its common people. To be real, a culture had to be national, had to be based on a people’s natural characteristics and developed in accordance with native history and traditions. The aim of all true folk-education was the awakening and enrichment of life and not a mere20 mental or practical training. The natural means for the attainment21 of this aim was a living presentation of a people’s own cultural heritage, their native tradition, history, literature and folk life. But in all cases the medium of this presentation was the living, that is the spoken word by men and women who were themselves spiritually alive. Christianity, in his opinion, had not come to destroy but to cleanse23 and vivify the folk life of a people, and, since the latter was the soil in which the former had to grow, the fruitfulness of both demanded a living inter-action so that national life might become Christian and Christianity national.
In the practical application of these educational theories, Grundtvig took no active part. Aside from his conception of the idea and the development of much of the material used in the folk-school, his greatest contributions to their work are probably, his innumerable Biblical, historical and folk songs that were and are used in the schools.
Meanwhile he by no means neglected his religious work. Rationalism had been defeated, a sound Evangelical movement was fast revitalizing the church, and he could therefore concentrate his energy on a further development of the view that had come to him during his years of struggle. Among innumerable other works, he produced during his later years the splendid Enlightenment of the Church, published 1840-1844; Teachings of Our Christian Childhood, [153]published 1855-1862; The Seven Stars of the Churches, published 1854-1855; and The Church Mirror, a series of lectures on the main currents of church history, published 1861-1863.
Although Grundtvig’s views, and especially his distinction between the “living” and the “written” word, were strongly opposed by many, his profoundly spiritual conception of the church, as the body of Christ, and of the sacraments, as its true means of life, has greatly influenced all branches of the Danish church. In emphasizing the true indwelling of Christ in the creed25 and sacraments, he visualized26 the real presence of Him in the church and underscored the vital center of congregational worship with a realism that no theological dissertation27 can ever convey. Nor did he feel that in so doing he was in any sense diverging28 from true Lutheranism. The fact that Luther himself chose the creed and the words of institution of the sacrament as a basis for his catechism, showed, he contended, that the great Reformer also had recognized their distinction.
Despite frequent charges to the contrary, Grundtvig had no desire to engender29 a separatist movement in the church. He constantly warned his followers30 against any such tendency. In a closing speech to the Meeting of Friends in 1863, he said, “You can no more forbid the world to call you Grundtvigians than those whom Luther called to the Lord could forbid anyone to call them Lutherans, but do not yourself adopt that name. For history shows that some have let themselves be called Lutherans until they have almost lost the name of Christians31. If anyone wishes to name us after any other than Christ, we ought to tell them that we accept nothing unto salvation32 except what the Christian church has taught and confessed from generation to generation. To or from that we neither add nor detract. We acknowledge without reservation that word of faith which Paul says is believed to righteousness and confessed unto salvation. The manner of teaching and believing that faith so that the Old Adam may be put off and the new put on, we hold to be a matter of enlightenment in which we shall be guided by Grundtvig, as we are guided by Luther, only in so far as we are convinced that he has been guided by Scripture33 and the Spirit. We also disclaim34 any intention of making our conception of Scripture an article of faith which must be accepted by the church.” Grundtvig’s followers would, no doubt, have profited greatly by remembering this truly liberal view of their leader.
Thus his years passed quietly onward35, filled with fruitful labor36 [154]even unto the end. In contrast to his often stormy public career, Grundtvig’s private life was quite peaceful and commonplace, subject only to the usual trials and sorrows of human existence. During the greater part of his life he was extremely poor, subsisting37 on a small government pension, the meager38 returns from his writings and occasional gifts from friends. For his own part this did not trouble him; his wants were few and easily satisfied. But he “liked to see shining faces around him,” as he once wrote, and he had discovered that the face of a child could often be brightened by a small gift, which he was frequently too poor to give. “But if we would follow the Lord in these days,” he wrote to a friend, “we must evidently be prepared to renounce39 all things for His sake and cast out all these heathen worries for dross40 and chaff41 with which we as Christians often distress42 ourselves.”
Grundtvig was thrice married. His first wife, Lise Grundtvig, died January 4, 1851, after a long illness. Her husband said at her grave, “I stand here as an old man who is taking a decided43 step toward my own grave by burying the bride of my youth and the mother of my children who for more than forty years with unfailing loyalty44 shared all my joys and sorrows—and mostly latter.”
But Grundtvig did not appear to be growing old. During the following summer he attended the great meeting of Scandinavian students at Oslo, where he was hailed as the youngest of them all. And on October 4 of the same year, he rejoiced his enemies and grieved many of his friends by marrying Marie Toft, of Rennebeck’s Manor45, a wealthy widow and his junior by thirty years. And despite dire46 predictions to the contrary, the marriage was very happy. Marie Toft was a highly intelligent and spiritual-minded woman who wholeheartedly shared her husband’s spiritual views and ideals; and her death in 1854 came, therefore, as an almost overwhelming blow. In a letter to a friend a few weeks after her death, Grundtvig writes, “It was wonderful to be loved as unselfishly as Marie loved me. But she belonged wholly to God. He gave and He took; and despite all objections by the world and our own selfish flesh, the believing heart must exclaim, His name be praised. When I consider the greatness of the treasure that the Lord gave to me by opening this loving heart to me in my old age, I confess that it probably would have proved beyond my strength continuously to bear such good days; for had I not already become critical of all that were not like her, and indifferent to all things that were not concerned with her?”
[155]
The last remark, perhaps, refers to a complaint by his friends that he had become so absorbed in his wife that he neglected other things. If this had been the case, he now made amends47 by throwing himself into a whirl of activity that would have taxed the strength of a much younger man. During the following years, he wrote part of his formerly mentioned books on the church and Christian education, delivered a large number of lectures, resumed his seat in the Riksdag and, of course, attended to his growing work as a pastor48. As he was also very neglectful of his own comfort in other ways, it was evident to all that such a strenuous49 life must soon exhaust his strength unless someone could be constantly about him and minister to his need. For this reason a high-minded young widow, the Baroness50 Asta Tugendreich Reetz, entered into marriage with him that she might help to conserve51 the strength of the man whom she considered one of the greatest assets her country possessed52.
Grundtvig once said of his marriages that the first was an idyl, the second a romance and the third a fairy-tale. Others said harsher things. But Asta Grundtvig paid no attention to the scandal mongers. A very earnest Christian woman herself, she devoted53 all her energy to create a real Christian home for her husband and family. As Grundtvig had always lived much by himself, she wished especially to make their home a ready gathering54 place for all his friends and co-workers. In this she succeeded so well that their modest dwelling24 was frequently crowded with visitors from far and near, many of whom later counted their visit with Grundtvig among the richest experiences of their life.
Grundtvig’s fiftieth anniversary as a pastor was celebrated55 with impressive festivities on May 29, 1861. The celebration was attended by representatives from all departments of government and the church as well as by a host of people from all parts of Scandinavia; and the celebrant was showered with gifts and honors. The king conferred upon him the title of bishop56; the former queen, Carolina Amalia, presented him with a seven armed candlestick of gold from women in Norway, Sweden and Denmark; his friend, Pastor P. A. Fenger, handed him a gift of three thousand dollars from friends in Denmark and Norway to finance a popular edition of his Hymns57 and Songs for the Danish Church; and another friend, Gunni Busck, presented him with a plaque59 of gold engraved60 with his likeness61 and a line from his hymns, a gift from the congregation of Vartov.
[156]
Many of those who participated in this splendid jubilee62 felt that it would be of great benefit to them to meet again for mutual63 fellowship and discussion of pressing religious and national questions. And with the willing cooperation of Asta Grundtvig, it was decided to invite all who might be interested to a meeting in Copenhagen on Grundtvig’s eightieth birthday, September 8, the following year. This Meeting of Friends—as it was named—proved so successful that it henceforth became an annual event, attended by people from all parts of Scandinavia. Although Grundtvig earnestly desired that these meetings should actually be what they were designed to be, meetings of friends for mutual help and enlightenment, his own part in them was naturally important. His powers were still unimpaired, and his contributions were rich in wisdom and spiritual insight. Knowing himself surrounded by friends, he often spoke with an appealing heartiness64 and power that made the Meetings of Friends unforgettable experiences to many.
Thus the once loneliest man in Denmark found himself in his old age honored by his nation, surrounded by friends, and besieged65 by visitors and co-workers, seeking his help and advice. He was always very approachable. In his younger days he had frequently been harsh and self-assertive in his judgment66 of others; but in his latter years he learned that kindness is always more fruitful than wrath67. Sitting in his easy chair and smoking his long pipe, he talked frankly68 and often wittily69 with the many who came to visit him. Thus Bishop H. Martensen, the theologian, tells us that his conversation was admirably eloquent70 and interspersed71 with wit and humor. And a prominent Swedish author, P. Wisselgren, writes: “Some years ago I spent one of the most delightful72 evenings of my life with Bishop Grundtvig. I doubt that I have ever met a greater poet of conversation. Each thought was an inspiration and his heart was in every word he said.”
Grundtvig’s outward appearance, especially during his later years, was extremely charming. His strong countenance73 framed by long white locks and a full beard bore the imprint of a profound spiritual intellect and a benevolent74 calmness. The queen, Caroline Amalia, after her first meeting with him wrote, “Grundtvig has a most beautiful countenance, and he attracted me at once by his indescribably kind and benevolent appearance. What an interesting man he is, and what a pleasure it is to listen to his open and forthright75 conversation.”
And so, still active and surrounded by friends, he saw his long, [157]fruitful life drawing quietly toward its close. In 1871, he opened the annual Meeting of Friends by speaking from the text: “See, I die, but the Lord shall be with you,” and said in all likelihood this meeting would be the last at which he would be present. He lived, however, to prepare for the next meeting, which was to be held on September 11, 1872. On September 1, he conducted his service at Vartov as usual, preaching an exceptionally warm and inspiring sermon. But the following morning he passed away quietly while sitting in his easy chair and listening to his son read for him.
He was buried September 11, three days after his 89th birthday, in the presence of representatives from all departments of the government, one fourth of the Danish clergy76 and a vast assembly of people from all parts of Scandinavia.
An American writer recently named Grundtvig “The Builder of Modern Denmark.” And there are few phases of modern Danish life which he has not influenced. His genius was so unique and his work so many-sided that with equal justice one might call him a historian, a poet, an educator, a religious philosopher, a hymnologist and a folk-leader. Yet there is an underlying77 unity78 of thought and purpose in all his work which makes each part of it merely a branch of the whole. This underlying unity is his clear conception of the spiritual and of man as a spiritual being who can attain22 his fullest development only through the widest possible realization79 of the spiritual in all his divine and human relationships. In every part of his work Grundtvig, therefore, invariably seeks to discover the spiritual realities. The mere form of a thing, the form of religion, of knowledge, of education, of government, of all human institutions and endeavors have no intrinsic value, are only skeletons and dead bones until they become imbued80 and vivified by the spirit. Thus Professor Martensen, who by no means belonged to the Grundtvigian party, writes, “But among the many things I owe to Grundtvig, I cherish above all his conception of the spiritual as the reality besides which all other things are nothing but shadows, and of the spirit inspired word as the mightiest81 power in human life. And he gave that to me not as a theory but as a living truth, a spiritual reality about which there could be not even a shadow of doubt.”
Grundtvig found the spiritual in many things, in the myth of the North, in history, literature and, in fact, in all things through which man has to express his god-given nature. He had no patience with the Pietists who looked upon all things not directly religious [158]as evils with which a Christian could have nothing to do. Yet he believed above all in the Holy Spirit as the “Spirit of spirits,” the true agent of God in the world. The work of the Spirit was indispensable to man’s salvation, and the fruit of that work, the regenerated82 Christian life, the highest expression of the spiritual. Since he believed furthermore, that the Holy Spirit works especially in the church through the word and sacraments, the church was to him the workshop of the Spirit.
In his famous hymn58 to the church bell, his symbol for the church, he writes “that among all noble voices none could compare with that of the ringing bell.” Despite the many fields in which he traced the imprint of the spiritual, the church remained throughout his long life his real spiritual home, a fact which he beautifully expresses in the hymn below.
Hallowed Church Bell, not for worldly centers
Wast thou made, but for the village small
Blends with lullabies at evenfall.
When a child and in the country dwelling,
Christmas morning was my heaven on earth,
Told with joy of my Redeemer’s birth.
When on wings of early morning borne,
They proclaimed: Awake with joy unbounded,
Christ arose this blessed Easter morn.
With the calm of summer eventide
And, as though from heaven above descending88,
Bid me cast all grief and care aside.
Hence when now the day is softly ending,
Like the flowers my head in silence bending,
I am chanting with my soul at rest:
O’er my grave while loved grieve and sigh,
Say to them, their troubled heart consoling,
He is resting with his Lord on high.
[11]The printed text is corrupt91, but the correction is not obvious. Norway and Finland might have "about as many" or "about half as many".
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1
defender
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| n.保卫者，拥护者，辩护人 | |
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sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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isolation
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| n.隔离，孤立，分解，分离 | |
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bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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steadily
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| adv.稳定地；不变地；持续地 | |
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influential
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| adj.有影响的，有权势的 | |
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culmination
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| n.顶点；最高潮 | |
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8
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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9
acclaimed
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| adj.受人欢迎的 | |
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conversion
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| n.转化，转换，转变 | |
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incompatible
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| adj.不相容的，不协调的，不相配的 | |
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solely
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| adv.仅仅，唯一地 | |
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formerly
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| adv.从前，以前 | |
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evoke
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| vt.唤起，引起，使人想起 | |
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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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Christian
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| adj.基督教徒的；n.基督教徒 | |
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sagas
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| n.萨迦（尤指古代挪威或冰岛讲述冒险经历和英雄业绩的长篇故事）( saga的名词复数 )；（讲述许多年间发生的事情的）长篇故事；一连串的事件（或经历）；一连串经历的讲述（或记述） | |
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embodied
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| v.表现( embody的过去式和过去分词 )；象征；包括；包含 | |
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imprint
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| n.印痕，痕迹；深刻的印象；vt.压印，牢记 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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attainment
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| n.达到，到达；［常pl.］成就，造诣 | |
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attain
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| vt.达到，获得，完成 | |
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cleanse
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| vt.使清洁，使纯洁，清洗 | |
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dwelling
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| n.住宅，住所，寓所 | |
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creed
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| n.信条；信念，纲领 | |
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visualized
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| 直观的，直视的 | |
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dissertation
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| n.（博士学位）论文，学术演讲，专题论文 | |
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diverging
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| 分开( diverge的现在分词 )； 偏离； 分歧； 分道扬镳 | |
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engender
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| v.产生，引起 | |
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followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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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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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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disclaim
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| v.放弃权利，拒绝承认 | |
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onward
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| adj.向前的，前进的；adv.向前，前进，在先 | |
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labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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subsisting
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| v.（靠很少的钱或食物）维持生活，生存下去( subsist的现在分词 ) | |
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meager
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| adj.缺乏的，不足的，瘦的 | |
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renounce
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| v.放弃；拒绝承认，宣布与…断绝关系 | |
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dross
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| n.渣滓；无用之物 | |
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chaff
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| v.取笑，嘲笑；n.谷壳 | |
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distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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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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loyalty
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| n.忠诚，忠心 | |
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manor
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| n.庄园，领地 | |
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dire
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| adj.可怕的，悲惨的，阴惨的，极端的 | |
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amends
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| n. 赔偿 | |
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pastor
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| n.牧师，牧人 | |
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strenuous
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| adj.奋发的，使劲的；紧张的；热烈的，狂热的 | |
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baroness
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| n.男爵夫人，女男爵 | |
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51
conserve
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| vt.保存，保护，节约，节省，守恒，不灭 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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gathering
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| n.集会，聚会，聚集 | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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bishop
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| n.主教，（国际象棋）象 | |
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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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hymn
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| n.赞美诗，圣歌，颂歌 | |
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plaque
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| n.饰板，匾，(医)血小板 | |
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engraved
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| v.在（硬物）上雕刻（字，画等）( engrave的过去式和过去分词 )；将某事物深深印在（记忆或头脑中） | |
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likeness
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| n.相像，相似（之处） | |
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jubilee
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| n.周年纪念；欢乐 | |
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mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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heartiness
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| 诚实，热心 | |
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besieged
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| 包围，围困，围攻( besiege的过去式和过去分词 ) | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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wrath
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| n.愤怒，愤慨，暴怒 | |
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frankly
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| adv.坦白地，直率地；坦率地说 | |
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wittily
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| 机智地，机敏地 | |
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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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interspersed
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| adj.[医]散开的；点缀的v.intersperse的过去式和过去分词 | |
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delightful
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| adj.令人高兴的，使人快乐的 | |
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countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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benevolent
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| adj.仁慈的，乐善好施的 | |
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forthright
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| adj.直率的，直截了当的 [同]frank | |
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clergy
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| n.[总称]牧师，神职人员 | |
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underlying
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| adj.在下面的，含蓄的，潜在的 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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realization
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| n.实现；认识到，深刻了解 | |
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imbued
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| v.使（某人/某事）充满或激起（感情等）( imbue的过去式和过去分词 )；使充满；灌输；激发（强烈感情或品质等） | |
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mightiest
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| adj.趾高气扬( mighty的最高级 )；巨大的；强有力的；浩瀚的 | |
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regenerated
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| v.新生，再生( regenerate的过去式和过去分词 ) | |
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hearth
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| n.壁炉炉床，壁炉地面 | |
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swelling
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| n.肿胀 | |
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joyful
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| adj.欢乐的，令人欢欣的 | |
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resounded
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| v.（指声音等）回荡于某处( resound的过去式和过去分词 )；产生回响；（指某处）回荡着声音 | |
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tolls
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| （缓慢而有规律的）钟声( toll的名词复数 )； 通行费； 损耗； （战争、灾难等造成的）毁坏 | |
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descending
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| n. 下行 adj. 下降的 | |
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ascend
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| vi.渐渐上升，升高；vt.攀登，登上 | |
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tolling
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| [财]来料加工 | |
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corrupt
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| v.贿赂，收买；adj.腐败的，贪污的 | |
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