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This study describes and analyses the Swedish ecclesiastical heritage as well as the structures and systems that provide conditions and frameworks for how it is perceived and managed. One purpose is to explain today’s situation concerning the 3,000 historic church buildings and sites protected by national heritage legislation and owned by the Church of Sweden. Furthermore, the study analyses how the approaches, paradigms or discourses, which define that ecclesiastical heritage, have changed over the past two centuries. The study aims to bridge the gaps between antiquarian, art history and conservation discourses, where churches are mainly seen as material historic objects and other discourses that regard churches as living heritage, intangible heritage, or as resources for human rights and sustainable development. The analyses are based on theories such as the concepts of Authorized Heritage Discourse, heritagisation, secularisation, and research methods as discourse analysis and self-reflexivity. The study defines and discusses the Church Antiquarian System, which includes the State-Church agreement, the Historic Environment Act and the State financial compensation. The analyses show that the system is based on a partly outdated conservation approach, with origins in an even older nineteenth-century antiquarian discourse, that is not consistent with the national heritage policy adopted by the Swedish parliament. Thus, it blocks a necessary development where many redundant churches could be revitalised as resources for society. The current approach, as well as the Church’s use of its heritage and history, contribute to a deliberately created positive image, avoiding dark or controversial heritage that illustrates abuse of groups of people such as “witches” in the seventeenth century. To achieve the desired development towards a holistic and inclusive approach to ecclesiastical heritage, several recommendations are given. These include identification of heritage disc

This study describes and analyses the Swedish ecclesiastical heritage as well as the structures and systems that provide conditions and frameworks for how it is perceived and managed. One purpose is to explain today’s situation concerning the 3,000 historic church buildings and sites protected by national heritage legislation and owned by the Church of Sweden. Furthermore, the study analyses how the approaches, paradigms or discourses, which define that ecclesiastical heritage, have changed over the past two centuries. The study aims to bridge the gaps between antiquarian, art history and conservation discourses, where churches are mainly seen as material historic objects and other discourses that regard churches as living heritage, intangible heritage, or as resources for human rights and sustainable development. The analyses are based on theories such as the concepts of Authorized Heritage Discourse, heritagisation, secularisation, and research methods as discourse analysis and self-reflexivity. The study defines and discusses the Church Antiquarian System, which includes the State-Church agreement, the Historic Environment Act and the State financial compensation. The analyses show that the system is based on a partly outdated conservation approach, with origins in an even older nineteenth-century antiquarian discourse, that is not consistent with the national heritage policy adopted by the Swedish parliament. Thus, it blocks a necessary development where many redundant churches could be revitalised as resources for society. The current approach, as well as the Church’s use of its heritage and history, contribute to a deliberately created positive image, avoiding dark or controversial heritage that illustrates abuse of groups of people such as “witches” in the seventeenth century. To achieve the desired development towards a holistic and inclusive approach to ecclesiastical heritage, several recommendations are given. These include identification of heritage disc

This study describes and analyses the Swedish ecclesiastical heritage as well as the structures and systems that provide conditions and frameworks for how it is perceived and managed. One purpose is to explain today’s situation concerning the 3,000 historic church buildings and sites protected by national heritage legislation and owned by the Church of Sweden. Furthermore, the study analyses how the approaches, paradigms or discourses, which define that ecclesiastical heritage, have changed over the past two centuries. The study aims to bridge the gaps between antiquarian, art history and conservation discourses, where churches are mainly seen as material historic objects and other discourses that regard churches as living heritage, intangible heritage, or as resources for human rights and sustainable development. The analyses are based on theories such as the concepts of Authorized Heritage Discourse, heritagisation, secularisation, and research methods as discourse analysis and self-reflexivity. The study defines and discusses the Church Antiquarian System, which includes the State-Church agreement, the Historic Environment Act and the State financial compensation. The analyses show that the system is based on a partly outdated conservation approach, with origins in an even older nineteenth-century antiquarian discourse, that is not consistent with the national heritage policy adopted by the Swedish parliament. Thus, it blocks a necessary development where many redundant churches could be revitalised as resources for society. The current approach, as well as the Church’s use of its heritage and history, contribute to a deliberately created positive image, avoiding dark or controversial heritage that illustrates abuse of groups of people such as “witches” in the seventeenth century. To achieve the desired development towards a holistic and inclusive approach to ecclesiastical heritage, several recommendations are given. These include identification of heritage disc

This study describes and analyses the Swedish ecclesiastical heritage as well as the structures and systems that provide conditions and frameworks for how it is perceived and managed. One purpose is to explain today’s situation concerning the 3,000 historic church buildings and sites protected by national heritage legislation and owned by the Church of Sweden. Furthermore, the study analyses how the approaches, paradigms or discourses, which define that ecclesiastical heritage, have changed over the past two centuries. The study aims to bridge the gaps between antiquarian, art history and conservation discourses, where churches are mainly seen as material historic objects and other discourses that regard churches as living heritage, intangible heritage, or as resources for human rights and sustainable development. The analyses are based on theories such as the concepts of Authorized Heritage Discourse, heritagisation, secularisation, and research methods as discourse analysis and self-reflexivity. The study defines and discusses the Church Antiquarian System, which includes the State-Church agreement, the Historic Environment Act and the State financial compensation. The analyses show that the system is based on a partly outdated conservation approach, with origins in an even older nineteenth-century antiquarian discourse, that is not consistent with the national heritage policy adopted by the Swedish parliament. Thus, it blocks a necessary development where many redundant churches could be revitalised as resources for society. The current approach, as well as the Church’s use of its heritage and history, contribute to a deliberately created positive image, avoiding dark or controversial heritage that illustrates abuse of groups of people such as “witches” in the seventeenth century. To achieve the desired development towards a holistic and inclusive approach to ecclesiastical heritage, several recommendations are given. These include identification of heritage disc

This study describes and analyses the Swedish ecclesiastical heritage as well as the structures and systems that provide conditions and frameworks for how it is perceived and managed. One purpose is to explain today’s situation concerning the 3,000 historic church buildings and sites protected by national heritage legislation and owned by the Church of Sweden. Furthermore, the study analyses how the approaches, paradigms or discourses, which define that ecclesiastical heritage, have changed over the past two centuries. The study aims to bridge the gaps between antiquarian, art history and conservation discourses, where churches are mainly seen as material historic objects and other discourses that regard churches as living heritage, intangible heritage, or as resources for human rights and sustainable development. The analyses are based on theories such as the concepts of Authorized Heritage Discourse, heritagisation, secularisation, and research methods as discourse analysis and self-reflexivity. The study defines and discusses the Church Antiquarian System, which includes the State-Church agreement, the Historic Environment Act and the State financial compensation. The analyses show that the system is based on a partly outdated conservation approach, with origins in an even older nineteenth-century antiquarian discourse, that is not consistent with the national heritage policy adopted by the Swedish parliament. Thus, it blocks a necessary development where many redundant churches could be revitalised as resources for society. The current approach, as well as the Church’s use of its heritage and history, contribute to a deliberately created positive image, avoiding dark or controversial heritage that illustrates abuse of groups of people such as “witches” in the seventeenth century. To achieve the desired development towards a holistic and inclusive approach to ecclesiastical heritage, several recommendations are given. These include identification of heritage disc

The purpose of this study is to investigate high churchmanship in the Church of Sweden during the first half of the 20th century from the perspective of movement and identity. Published and unpublished sources have been studied in order to reconstruct the network, organization, practices, strategies and self-understanding of the movement in relation to its national and international context. Several theoretical tools have been discussed and adapted to focus on how an ‘ecclesiastical movement’ can be studied from the perspectives of movement and identity. These tools also seek to analyse how notions of the church, as well as of the past, the present and visions of the future generated narrative and identity. The study is divided into three parts. Part l covers the background and the period 1909–1918 and investigates the national and international context of the Swedish High Church Movement. Part 2 covers the period 1919–1935 and studies how associations were formed within a network with international influences, how they organized themselves and what conditions and obstacles affected the growth of the movement. Part 3 discusses the period 1935–1946 and how the movement established itself within the Church of Sweden as well as the way in which it became marked by the impacts of a changing society. The Swedish High Church Movement was a minor movement that consisted of several associations linked to each other in an informal network. The movement encountered opposition because of the anti-catholic discourse that characterised Protestantism in Europe at that time. It stressed the notion of the Church of Sweden as part of a worldwide catholic church. It was not a common theological interpretation of this notion that unified the agents of the movement, but rather the desire to allow it to encompass the practical renewal of the spiritual and liturgical life of the church. Therefore, it aimed to influence parish life through individuals and parish clergy. The movement wa

The purpose of this study is to investigate high churchmanship in the Church of Sweden during the first half of the 20th century from the perspective of movement and identity. Published and unpublished sources have been studied in order to reconstruct the network, organization, practices, strategies and self-understanding of the movement in relation to its national and international context. Several theoretical tools have been discussed and adapted to focus on how an ‘ecclesiastical movement’ can be studied from the perspectives of movement and identity. These tools also seek to analyse how notions of the church, as well as of the past, the present and visions of the future generated narrative and identity. The study is divided into three parts. Part l covers the background and the period 1909–1918 and investigates the national and international context of the Swedish High Church Movement. Part 2 covers the period 1919–1935 and studies how associations were formed within a network with international influences, how they organized themselves and what conditions and obstacles affected the growth of the movement. Part 3 discusses the period 1935–1946 and how the movement established itself within the Church of Sweden as well as the way in which it became marked by the impacts of a changing society. The Swedish High Church Movement was a minor movement that consisted of several associations linked to each other in an informal network. The movement encountered opposition because of the anti-catholic discourse that characterised Protestantism in Europe at that time. It stressed the notion of the Church of Sweden as part of a worldwide catholic church. It was not a common theological interpretation of this notion that unified the agents of the movement, but rather the desire to allow it to encompass the practical renewal of the spiritual and liturgical life of the church. Therefore, it aimed to influence parish life through individuals and parish clergy. The movement wa

The purpose of this study is to investigate high churchmanship in the Church of Sweden during the first half of the 20th century from the perspective of movement and identity. Published and unpublished sources have been studied in order to reconstruct the network, organization, practices, strategies and self-understanding of the movement in relation to its national and international context. Several theoretical tools have been discussed and adapted to focus on how an ‘ecclesiastical movement’ can be studied from the perspectives of movement and identity. These tools also seek to analyse how notions of the church, as well as of the past, the present and visions of the future generated narrative and identity. The study is divided into three parts. Part l covers the background and the period 1909–1918 and investigates the national and international context of the Swedish High Church Movement. Part 2 covers the period 1919–1935 and studies how associations were formed within a network with international influences, how they organized themselves and what conditions and obstacles affected the growth of the movement. Part 3 discusses the period 1935–1946 and how the movement established itself within the Church of Sweden as well as the way in which it became marked by the impacts of a changing society. The Swedish High Church Movement was a minor movement that consisted of several associations linked to each other in an informal network. The movement encountered opposition because of the anti-catholic discourse that characterised Protestantism in Europe at that time. It stressed the notion of the Church of Sweden as part of a worldwide catholic church. It was not a common theological interpretation of this notion that unified the agents of the movement, but rather the desire to allow it to encompass the practical renewal of the spiritual and liturgical life of the church. Therefore, it aimed to influence parish life through individuals and parish clergy. The movement wa

The purpose of this study is to investigate high churchmanship in the Church of Sweden during the first half of the 20th century from the perspective of movement and identity. Published and unpublished sources have been studied in order to reconstruct the network, organization, practices, strategies and self-understanding of the movement in relation to its national and international context. Several theoretical tools have been discussed and adapted to focus on how an ‘ecclesiastical movement’ can be studied from the perspectives of movement and identity. These tools also seek to analyse how notions of the church, as well as of the past, the present and visions of the future generated narrative and identity. The study is divided into three parts. Part l covers the background and the period 1909–1918 and investigates the national and international context of the Swedish High Church Movement. Part 2 covers the period 1919–1935 and studies how associations were formed within a network with international influences, how they organized themselves and what conditions and obstacles affected the growth of the movement. Part 3 discusses the period 1935–1946 and how the movement established itself within the Church of Sweden as well as the way in which it became marked by the impacts of a changing society. The Swedish High Church Movement was a minor movement that consisted of several associations linked to each other in an informal network. The movement encountered opposition because of the anti-catholic discourse that characterised Protestantism in Europe at that time. It stressed the notion of the Church of Sweden as part of a worldwide catholic church. It was not a common theological interpretation of this notion that unified the agents of the movement, but rather the desire to allow it to encompass the practical renewal of the spiritual and liturgical life of the church. Therefore, it aimed to influence parish life through individuals and parish clergy. The movement wa

The purpose of this study is to investigate high churchmanship in the Church of Sweden during the first half of the 20th century from the perspective of movement and identity. Published and unpublished sources have been studied in order to reconstruct the network, organization, practices, strategies and self-understanding of the movement in relation to its national and international context. Several theoretical tools have been discussed and adapted to focus on how an ‘ecclesiastical movement’ can be studied from the perspectives of movement and identity. These tools also seek to analyse how notions of the church, as well as of the past, the present and visions of the future generated narrative and identity. The study is divided into three parts. Part l covers the background and the period 1909–1918 and investigates the national and international context of the Swedish High Church Movement. Part 2 covers the period 1919–1935 and studies how associations were formed within a network with international influences, how they organized themselves and what conditions and obstacles affected the growth of the movement. Part 3 discusses the period 1935–1946 and how the movement established itself within the Church of Sweden as well as the way in which it became marked by the impacts of a changing society. The Swedish High Church Movement was a minor movement that consisted of several associations linked to each other in an informal network. The movement encountered opposition because of the anti-catholic discourse that characterised Protestantism in Europe at that time. It stressed the notion of the Church of Sweden as part of a worldwide catholic church. It was not a common theological interpretation of this notion that unified the agents of the movement, but rather the desire to allow it to encompass the practical renewal of the spiritual and liturgical life of the church. Therefore, it aimed to influence parish life through individuals and parish clergy. The movement wa

Artikeln skldrar kortfattat hur Svenska kyrkans kyrkomöte kom att ha de politiska partierna som nomineringsgrupper och den partipolitiska påverkan detta innebär.

Artikeln skldrar kortfattat hur Svenska kyrkans kyrkomöte kom att ha de politiska partierna som nomineringsgrupper och den partipolitiska påverkan detta innebär.

Artikeln skldrar kortfattat hur Svenska kyrkans kyrkomöte kom att ha de politiska partierna som nomineringsgrupper och den partipolitiska påverkan detta innebär.

Artikeln skldrar kortfattat hur Svenska kyrkans kyrkomöte kom att ha de politiska partierna som nomineringsgrupper och den partipolitiska påverkan detta innebär.

Artikeln skldrar kortfattat hur Svenska kyrkans kyrkomöte kom att ha de politiska partierna som nomineringsgrupper och den partipolitiska påverkan detta innebär.

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Personal and Ecclesiastic Renewal – The Church of Sweden and the Vadstena Meetings 1943–1985. In this study, I examine the Vadstena Meetings for Personal and Ecclesiastic Renewal in order to contribute to the understanding of the Church of Sweden during the Cold War era. The primary sources are archives: the Vadstena Meetings archive in Linköping and certain personal archives. After the first two chapters, Introduction and Historical background, the study is chronologically organised. In the two following chapters, three and four, I focus on the meetings first phase, 1943 and 1945-46. The fifth chapter analyses an expansive era, 1947-59, when meetings were held on several places. In chapter six I examine the last phase of the meetings, 1960-85, characterised by stagnation and withdrawal. Chapter seven concludes the study. The Vadstena Meetings were voluntarily organised meetings, formally detached from, but within the framework of Church of Sweden. Initiators and organisers were prominent within the Church and active contributors were bishops, directors and well-known clergy. Women constituted the majority of the attending participants. As a point of departure for the analysis of the meetings a comprehensive account of the meetings is given as to the organisers, contributors, participants and their programmes. The organisation has been illustrated by applying Judith Sharken Simons model in five stages of a life cycle of non-profit organisations: Imagine and Inspire, Found and Frame, Ground and Grow, Produce and Sustain and, finally, Review and Renew. The Vadstena Meetings comprised both continuity and change with a continued focus on personal renewal. They provide an example of consensus aspiration and endeavour to bring together fractions within the Church of Sweden without compromising the essence of different groupings. The most prominent groupings at the time of consolidation of the Vadstena Meetings were the High Church movement and the Oxford Group Movement.

Personal and Ecclesiastic Renewal – The Church of Sweden and the Vadstena Meetings 1943–1985. In this study, I examine the Vadstena Meetings for Personal and Ecclesiastic Renewal in order to contribute to the understanding of the Church of Sweden during the Cold War era. The primary sources are archives: the Vadstena Meetings archive in Linköping and certain personal archives. After the first two chapters, Introduction and Historical background, the study is chronologically organised. In the two following chapters, three and four, I focus on the meetings first phase, 1943 and 1945-46. The fifth chapter analyses an expansive era, 1947-59, when meetings were held on several places. In chapter six I examine the last phase of the meetings, 1960-85, characterised by stagnation and withdrawal. Chapter seven concludes the study. The Vadstena Meetings were voluntarily organised meetings, formally detached from, but within the framework of Church of Sweden. Initiators and organisers were prominent within the Church and active contributors were bishops, directors and well-known clergy. Women constituted the majority of the attending participants. As a point of departure for the analysis of the meetings a comprehensive account of the meetings is given as to the organisers, contributors, participants and their programmes. The organisation has been illustrated by applying Judith Sharken Simons model in five stages of a life cycle of non-profit organisations: Imagine and Inspire, Found and Frame, Ground and Grow, Produce and Sustain and, finally, Review and Renew. The Vadstena Meetings comprised both continuity and change with a continued focus on personal renewal. They provide an example of consensus aspiration and endeavour to bring together fractions within the Church of Sweden without compromising the essence of different groupings. The most prominent groupings at the time of consolidation of the Vadstena Meetings were the High Church movement and the Oxford Group Movement.

Personal and Ecclesiastic Renewal – The Church of Sweden and the Vadstena Meetings 1943–1985. In this study, I examine the Vadstena Meetings for Personal and Ecclesiastic Renewal in order to contribute to the understanding of the Church of Sweden during the Cold War era. The primary sources are archives: the Vadstena Meetings archive in Linköping and certain personal archives. After the first two chapters, Introduction and Historical background, the study is chronologically organised. In the two following chapters, three and four, I focus on the meetings first phase, 1943 and 1945-46. The fifth chapter analyses an expansive era, 1947-59, when meetings were held on several places. In chapter six I examine the last phase of the meetings, 1960-85, characterised by stagnation and withdrawal. Chapter seven concludes the study. The Vadstena Meetings were voluntarily organised meetings, formally detached from, but within the framework of Church of Sweden. Initiators and organisers were prominent within the Church and active contributors were bishops, directors and well-known clergy. Women constituted the majority of the attending participants. As a point of departure for the analysis of the meetings a comprehensive account of the meetings is given as to the organisers, contributors, participants and their programmes. The organisation has been illustrated by applying Judith Sharken Simons model in five stages of a life cycle of non-profit organisations: Imagine and Inspire, Found and Frame, Ground and Grow, Produce and Sustain and, finally, Review and Renew. The Vadstena Meetings comprised both continuity and change with a continued focus on personal renewal. They provide an example of consensus aspiration and endeavour to bring together fractions within the Church of Sweden without compromising the essence of different groupings. The most prominent groupings at the time of consolidation of the Vadstena Meetings were the High Church movement and the Oxford Group Movement.

Personal and Ecclesiastic Renewal – The Church of Sweden and the Vadstena Meetings 1943–1985. In this study, I examine the Vadstena Meetings for Personal and Ecclesiastic Renewal in order to contribute to the understanding of the Church of Sweden during the Cold War era. The primary sources are archives: the Vadstena Meetings archive in Linköping and certain personal archives. After the first two chapters, Introduction and Historical background, the study is chronologically organised. In the two following chapters, three and four, I focus on the meetings first phase, 1943 and 1945-46. The fifth chapter analyses an expansive era, 1947-59, when meetings were held on several places. In chapter six I examine the last phase of the meetings, 1960-85, characterised by stagnation and withdrawal. Chapter seven concludes the study. The Vadstena Meetings were voluntarily organised meetings, formally detached from, but within the framework of Church of Sweden. Initiators and organisers were prominent within the Church and active contributors were bishops, directors and well-known clergy. Women constituted the majority of the attending participants. As a point of departure for the analysis of the meetings a comprehensive account of the meetings is given as to the organisers, contributors, participants and their programmes. The organisation has been illustrated by applying Judith Sharken Simons model in five stages of a life cycle of non-profit organisations: Imagine and Inspire, Found and Frame, Ground and Grow, Produce and Sustain and, finally, Review and Renew. The Vadstena Meetings comprised both continuity and change with a continued focus on personal renewal. They provide an example of consensus aspiration and endeavour to bring together fractions within the Church of Sweden without compromising the essence of different groupings. The most prominent groupings at the time of consolidation of the Vadstena Meetings were the High Church movement and the Oxford Group Movement.

Personal and Ecclesiastic Renewal – The Church of Sweden and the Vadstena Meetings 1943–1985. In this study, I examine the Vadstena Meetings for Personal and Ecclesiastic Renewal in order to contribute to the understanding of the Church of Sweden during the Cold War era. The primary sources are archives: the Vadstena Meetings archive in Linköping and certain personal archives. After the first two chapters, Introduction and Historical background, the study is chronologically organised. In the two following chapters, three and four, I focus on the meetings first phase, 1943 and 1945-46. The fifth chapter analyses an expansive era, 1947-59, when meetings were held on several places. In chapter six I examine the last phase of the meetings, 1960-85, characterised by stagnation and withdrawal. Chapter seven concludes the study. The Vadstena Meetings were voluntarily organised meetings, formally detached from, but within the framework of Church of Sweden. Initiators and organisers were prominent within the Church and active contributors were bishops, directors and well-known clergy. Women constituted the majority of the attending participants. As a point of departure for the analysis of the meetings a comprehensive account of the meetings is given as to the organisers, contributors, participants and their programmes. The organisation has been illustrated by applying Judith Sharken Simons model in five stages of a life cycle of non-profit organisations: Imagine and Inspire, Found and Frame, Ground and Grow, Produce and Sustain and, finally, Review and Renew. The Vadstena Meetings comprised both continuity and change with a continued focus on personal renewal. They provide an example of consensus aspiration and endeavour to bring together fractions within the Church of Sweden without compromising the essence of different groupings. The most prominent groupings at the time of consolidation of the Vadstena Meetings were the High Church movement and the Oxford Group Movement.

When Nathan Söderblom became archbishop in 1914 he substantially altered and extended the office of archbishop. This study deals with how and why the office of archbishop has changed from Söderblom’s incumbency down to the introduction of an assistant bishop in the archdiocese in 1990. Is the archbishop mainly a diocesan bishop with some duties on the national level or is the archbishop mainly the primate with minor tasks in the diocese? The latter view has prevailed and the archbishop’s business as primate has come to be regarded as the most important. During the period studied seven archbishops have served in Uppsala. Their ex officio positions, their archiepiscopal arenas, are examined to find out how they shaped their office. Different leadership styles are uncovered and the archbishops’ differing performance and characteristics are examined. These ranged from expansion and renewal (Nathan Söderblom), cautiousness and withdrawal (Erling Eidem), restoration and consolidation (Yngve Brilioth), uniting and dividing (Gunnar Hultgren), institutionalisation and internationalization (Ruben Josefson), ecumenism and peace work (Olof Sundby), and expansion and clarification (Bertil Werkström). In this way the study also gives a comprehensive view of the 20th century Church of Sweden debates and conflicts. The study also covers formal changes that have been introduced to the office of archbishop. The concepts of fields, capital and habitus are used to analyse the patterns and structures of the office during the decades studied. The social position of the archbishop became stronger during the period while the formal position became weaker. The archbishop of Uppsala is since the Reformation the foremost representative and spokesperson of the Church of Sweden.

When Nathan Söderblom became archbishop in 1914 he substantially altered and extended the office of archbishop. This study deals with how and why the office of archbishop has changed from Söderblom’s incumbency down to the introduction of an assistant bishop in the archdiocese in 1990. Is the archbishop mainly a diocesan bishop with some duties on the national level or is the archbishop mainly the primate with minor tasks in the diocese? The latter view has prevailed and the archbishop’s business as primate has come to be regarded as the most important. During the period studied seven archbishops have served in Uppsala. Their ex officio positions, their archiepiscopal arenas, are examined to find out how they shaped their office. Different leadership styles are uncovered and the archbishops’ differing performance and characteristics are examined. These ranged from expansion and renewal (Nathan Söderblom), cautiousness and withdrawal (Erling Eidem), restoration and consolidation (Yngve Brilioth), uniting and dividing (Gunnar Hultgren), institutionalisation and internationalization (Ruben Josefson), ecumenism and peace work (Olof Sundby), and expansion and clarification (Bertil Werkström). In this way the study also gives a comprehensive view of the 20th century Church of Sweden debates and conflicts. The study also covers formal changes that have been introduced to the office of archbishop. The concepts of fields, capital and habitus are used to analyse the patterns and structures of the office during the decades studied. The social position of the archbishop became stronger during the period while the formal position became weaker. The archbishop of Uppsala is since the Reformation the foremost representative and spokesperson of the Church of Sweden.