bluuebunny/crossref_metadata_2025 huggingface dataset:
Jesus Kristus-Guds Ord
Authors: Fibiger Ebbe
Published: September 2020

Jesus Christ - God's Wordby Ebbe FibigerOne of the most characteristic traits in Grundtvig’s ministry as preacher and hymn-writer is his use of the expression “God’s Word” as a name for Christ. God created the world through the Word. He let the Word dwell among people through Jesus Christ, and He creates what is now amongst us through the Word. Creation and Redemption through the Word - these are the major elements in Grundtvig’s theology. The place where Redemption occurs is the Church. It is here that Jesus is born and resurrected in the Word.This theology links up with Grundtvig’s use, from 1823 onwards, of the expression, “The Word is Life and Spirit”. This means at least two things: that the Word as the Word of Life triumphs over death (that is, the death of man); and that the Word as Spirit brings God’s Kingdom closer through the Church.However, it is Jesus’ concrete Words that have the quality of being “Life and Spirit”. Grundtvig fastens on the imperatives with which Jesus makes things happen. For example, ‘effata’, (be opened) to the deaf and dumb man (Mark 7:34), ‘Weep not’ to the widow of Nain (Luke 7:13) and ‘Peace’ to the disciples after the resurrection (e.g. John 20:21). With these words Jesus acts from power. This power is felt most powerfully, however, in the words of the rituals: in the questions and answers of the creed, in the words of baptism, in the Lord’s Prayer and the blessing of peace at baptism, and in the words of the Eucharist. There are similarities but also differences between the ritual words and the non-ritual. The common link is that in particular the Words are a means of power, but whereas the Words of the Eucharist and baptism take effect with no conditions attached, the Words heard in the rest of the Church’s witness only take effect on condition that the human heart believes. We can learn from Grundtvig not to say “only the Word”. His theology of the Word puts a capital W on the word, for the theology of the Word is not just word-play.
Helligånden, Guds røst på jord
Authors: Mortensen Morten
Published: September 2020

The Holy Spirit - God’s Voice on Earthby Morten MortensenFew Western theologians have talked so much about the Holy Spirit as Grundtvig. When Grundtvig constantly fastens his gaze on the present reality and the presently active God, belief in the Holy Spirit acquires a particular importance. There are thus good grounds for inquiring into Grundtvig’s theology of the Holy Spirit, also since demands have been heard from several quarters in our day and age for renewed attention to be paid to the third article of the Creed.When Grundtvig wishes to explain who the Holy Spirit is, he maintains that one must first grasp what the spirit of a people is before one can understand the spirit of the people of God. This understanding is supported from the Bible by the fact that it was the Holy Spirit that in the act of creation created the human spirit as an image of itself, inasmuch as God breathed into the soil and created a human being. This human spirit is closely connected with the ability to live in a invisible world, which is held together through language and which can be passed on through words. Word and spirit belong together, says Grundtvig - the spirit is the vital force in the word. The spirit is the faith, hope and love that lie in the words.The human spirit should thus be handed down from generation to generation through the native tongue. But as a result of the Fall it was eclipsed and destroyed, so that the image of God’s Spirit became unrecognizable in it. But with Jesus, God’s Spirit came again to the human spirit. For God the Father’s Spirit was also Jesus’ Spirit, inasmuch as He was conceived by Him and walked in the Spirit. Through the atonement on the cross Jesus could then give the race of man a share in His own spirit, so that the race of man could be saved and enlightened in Him. Thus it was that on Whit Sunday the Holy Spirit could join forces with baptism and the Eucharist, since He was in “the Words of the Lord’s own mouth”. The Spirit is therefore handed down together with the visible signs from generation to generation, and must in this way pass through the generations in order to regenerate and renew the fallen human spirit. On the Day of our Lord Jesus Christ the human spirit will thus be completely one with the Holy Spirit.It is obvious that this theology of the Holy Spirit is bound up with an understanding of the Trinity which differs from the one in the orthodoxy of the Lutheran tradition. Thus Grundtvig stresses the threeness in the Trinity of the Godhead and emphasizes in particular that the Spirit is a person. In this emphasis on the threeness he shows a dependent position on the Eastern one, which is also revealed in the fact that the Spirit is not said to emanate from the Father and the Son, but is said to emanate from the Father through the Son.This inquiry thus points out how Grundtvig really manages to talk about the presence of God. He can do so by virtue of a profound understanding of the person of the Holy Spirit.
Om digteren Grundtvig
Authors: Larsen Finn Stein
Published: September 2020

On Grundtvig the PoetBy Finn Stein LarsenA detailed review of Grundtvig the Poet by the poet and critic Poul Borum (284 pages, Gyldendal, 200 Dkr.). The reviewer is himself a critic on a daily paper and like Borum has “ a passion for Grundtvig and modern poetry” . Stein Larsen praises the treatment of New Year's Morn and of the hymns. Borum is “privy to” Grundtvig’s thoughts and has “a willing ear for what he says” . One particular feature he draws attention to in Grundtvig is a “ continually fresh process of name-giving” . Drawing on the critic Paul de Man he quotes Mallarmé and Stefan George. Grundtvig gives the words a purer meaning and can find his own names for things.The reviewer stresses that “Grundtvig’s imagery is also and always con138 crete” . Of The Easter Lily (Paaske-Lilien) he writes, “Until the peasant flower stands as a reality in a room, as part of the furniture in his study, we cannot see what is is meant to mean.” And later: “ If Eliot had read Grundtvig’s poetry he would have found an inexhaustible supply of objective correlatives.” Stein Larsen agrees with Borum that “ self-validating and original namegiving” in Grundtvig runs parallel with a complex wealth of meaning, and he regards the demonstration of this as Borum’s most significant merit. “All his interpretations... swing between mythologizing, stylizing, ideologizing emblematics on the one hand, and the recognized gesture and the simple namegiving on the other” . In a poetic pantheon of classic modern writers Borum, instead of making him “merely contemporary” , places Grundtvig in many surprising contexts together with great modern poets: Blake, Coleridge, Yeats, Wallace Stevens, Hölderlin, Mallarmé, Marianne Moore and T. S. Eliot.In his chapter on the hymns Borum is critical of hymnologists, who are “ sometimes hasty and brief... though only seldom unreasoned” ... “Only Magnus Stevns and Christian Thodberg are allowed through.” But Stein Larsen also sees the chapter on the hymns as “an incursion into the area that calls for further treatment” . On the other hand he does not think “one should ignore Borum’s contribution to Grundtvig’s homiletics” . And in general he considers the accounts “borne up by a long, energetic breath” . But he cannot understand how Borum could write at one point that “Grundtvig is friendless” ; and he also criticizes the portrait of P. G. Lindhardt as inconsistent. Nor does he accept Borum’s series of impressive trinities: Creed, ministry, song of praise; Body, soul, spirit; Father, Son, Holy Spirit. There is a further lack of concern in Borum for “ the key years, 1810, 1824, and 1832” , which Stein Larsen attributes to haste. He regrets that Borum has not achieved a comprehensive view, for “he is the man who could actually do so,” says Stein Larsen.
Skabt i Guds billede. En lidet kendt udredning af Grundtvig fra 1814
Authors: Grundtvig N. F. S.
Published: September 2020

Created in the Image of Goda little-known account of Grundtvig from 1814The creation of man in the image of God means according to Grundtvig that man is created with the purpose of resembling the Trinity - Father, Son and Holy Spirit. Man is therefore tripartite, comprising body, soul and spirit, equipped to feel, imagine, and apprehend. As Father, God cannot be truly imagined, since our images are limited by time and space. When man nevertheless sets out to imagine God, it is as Creator, according to the Bible as “the living word” – as the Son. The Holy Spirit then becomes the power that unites the Father and the Son. Grundtvig believes that man must be created with free will, “for otherwise there was something that did not obey Him”, that is, God - namely the human will.However, Grundtvig does not envisage the newly-created man as a perfect image of God, but rather as a healthy new-born baby is “fully-developed” - with the potential to become the perfect image of God. The Fall breaks off this development, occurring as it did because man abused his reason by doubting the truth of God’s word: “of the tree of knowledge of good and evil, thou shalt not eat of it,” for “thou shalt surely die.” Instead man believed the devil’s words, which were lies, and let his reason serve his desire. If we doubt that we participate in this sin, we will be convinced “when we realise how little abhorrence we have of such a fall.” This was pride, and this was how we lost our immediate communion with God.This account is found in the first volume of Grundtvig’s second World Chronicle, published in 1814. Only the one volume was published; it has never been reprinted, and is therefore little-known.
Årsberetning for 1985-1986
Authors: Thodberg Christian
Published: September 2020

Report on the Grundtvig Society's companyBy Christian Thodberg
Ove Korsgaard: Kredsgang
Authors: Bugge K. E.
Published: September 2020

Ove Korsgaard: Cirle Rewieved by K. E. Bugge
Før selv de mindste af de små får del i livets glæde
Authors: Yde Henrik
Published: September 2020

Before even the youngest of the youngest get a part of the joy in lifeBy Henrik Yde
Spørgsmål fra Danmark til de tysksprogede universiteter
Authors: Grundtvig N. F. S.
Published: September 2020

Questions from Denmark to the german-speaking Universities. By Grundtvig
Foredrag ved den internationale Grundtvig-konference 22.-25. september 1989 på Sandbjerg Slot: Grundtvig seen in Ecumenical Perspective
Authors: Allchin Arthur Macdonald
Published: September 2020

Grundtvig i økumenisk perspektiv.Dansk resumé af A.M. Allchin’s artikel.I dette essay analyseres Grundtvigs kristendomssyn ud fra et enkelt centralt aspekt, nemlig forestillingen om Guds nærhed i den verden, han har skabt, tanken om en vekselvirkning mellem menneskeligt og guddommeligt i såvel skabelse som genlæsning. Overvejelserne inddrager salmen "Lyksaligt det folk, som har øre for klang". Med henvisning til at Grundtvigs tænkning i sjælden grad udgår en helhed, vurderet i den store kirkehistories sammenh.ng, påpeges det, at en tværfaglig tilgang er påkrævet. Det gives der et eksempel på ud fra et enkelt omfattende perspektiv: den indre sammenh.ng mellem den kendsgerning, at Grundtvig er en kirkelig teolog, hvis betydeligste tekster blev skrevet til brug i gudstjenesten og hans relevans for påtrængende problemer i aktuelt, internationalt perspektiv, f.eks. fremvæksten af en national bevidsthed blandt østeuropæiske folkeslag og blandt de nationale mindretal i Storbritannien (Wales o.a.).Afhandlingens første afsnit behandler derpå det skabelsesteologiske hovedsigte i Grundtvigs teologi, hævdelsen af Guds nærhed i skaberværket, af at vort menneskelige liv, ja hele skabningens liv er åbent for Guds nyskabende kraft.Forfatteren ser således en forbindelse og vekselvirkning mellem indre og ydre, individuelt og fællesmenneskeligt, mellem jordisk og himmelsk, som et af de træk, der på afgørende m.de kendetegner Grundtvigs kristendomssyn.I det andet afsnit karakteriseres Grundtvig i økumenisk perspektiv. Med henvisning til den af Christian Thodberg påviste sammenh.ng mellem salme, prædiken og ritual sættes Grundtvig på linie med en række betydelige repræsentanter fra kirkehistorien for en tilsvarende gudstjenestelig teologi. Det er den anglikanske teolog fra det 17. årh., Lancelot Andrewes og tre teologer fra det18. årh., brødrene Charles og John Wesley samt den walisiske pr.st William Williams, Pantycelyn. P. samme m.de som hos Grundtvig er det centrale hos disse kirkelige teologer en treenighedsteologi, udfoldet konkret i salmer og prædikener. Hermed befinder disse vesterlandske teologer sig i en tradition, der sagligt set rækker tilbage til den ældste, oldkirkelige teologi med udgangspunkt i den østlige del af kristenheden.Grundtvig skal ses i dette omfattende, økumeniske perspektiv for at kunne vurderes efter fortjeneste. Sker dette, vil det også vise sig, at hans teologiske helhedssyn har stor betydning i nutidigt, økumenisk perspektiv.
Grundtvigs økonomiske tænkning
Authors: Våhlin Vagn
Published: September 2020

Grundtvig’s View of EconomyBy Vagn WåhlinBecause of his impressive impact on Danish culture and society, Grundtvig has been studied from nearly all angles except that of economic philosophy. Due to his consistent omission of references in his writings about society, it is quite difficult to pinpoint exactly from where and when he got the economic ideas he transformed over the years - especially 1830-1848/49 - into a more total economic understanding and which he in 1848 formulated to an economic program for Danish society at the time of the debate and decision on the Danish democratic Constitution of 1849. The author demonstrates that Grundtvig was well acquainted with the major trends in late mercantilistic, French physiocratic and German cameralistic economic thinking of the late Enlightenment as well as with the mainstream of British (Smith, Ricardo, Malthus, Mill, etc.) and Continental (Saint Simon, Sismondi et al.) economic thinking of his day. He held some of the physiocratic (i.e., predominance to the agrarian sector) and some of the cameralistic (a strong state, the king, balancing social and economic contradicting forces) views. But at the same time, he was strongly in favour of British liberal economics in the world of trade and distribution and against any economic and professional monopolies. Grundtvig’s economic thinking was well in accordance with the social and economic realities and possibilities in the Danish society of around 1850. His economic platform was built on the existing natural (agrarian) resources and traditions (75% of all land under cultivation belonged to the family farms of 20-120 acres). He wanted to learn from the best of foreign experiences and avoid the misfortunes of industrial capitalism: the class wars and the dehumanization of the industrial working force. Believing that labour - manual and intellectual – was the sole source of social wealth, he would favour the solid and hardworking middle strata of farmers on their family farms and the independent craftsmen as the backbone of production and economy. For him, real democracy required not only the right institutions but even more: well educated and economically independent citizens who were aware not only of their political, but also of their moral (Christian) responsibilities to their fellow men in a society where (as he wrote in 1820 and repeated in 1848) Few have too much and Fewer have too little”.
Om at læse »Danne-Virke« Nogle hermeneutiske overvejelser
Authors: Pedersen Kim Arne
Published: September 2020

How to read Danne-Virke - some hermeneutic ReflectionsBy Kim Arne PedersenIn this paper a new interpretation is put on Grundtvig’s philosophical ideas as represented in the magazine Danne-Virke (D) 1816-1819. Arguments are adduced against the generally accepted understanding of these ideas represented by William Michelsen’s interpretation of Grundtvig’s philosophy as an alternative to Kant’s transcendental idealism and the Absolute Idealism, completely different from these philosophical traditions. According to William Michelsen, Grundtvig stresses the common experience of time as being independent of man and emphasizes the empirical theory of knowledge and the ordinary non-scientific language. Thereby, Grundtvig opposes Kant’s transcendental understanding of time and the ego-orientated speculation of the Absolute Idealism. Grundtvig therefore understands human knowledge as limited by time and space. Grundtvig separates knowledge and faith and claims that the only possible human understanding of God has to be symbolic, because man is created in the image of God. William Michelsen stresses, that Grundtvig never accepts a scientific knowledge of God or proofs of the existence of God.The alternative interpretation in this paper uses a terminological method in reading Grundtvig’s /^-articles, examining the historical roots of his philosophical expressions. Although Grundtvig argues against scientific language, he combines pre-critical Wolffian descriptions of God’s aseite with the Absolute Idealism’s theories of the transcendental ego, founding time and space (cosmos) in God’s self-consciousness and founding the human knowledge in the principle of contradiction, understood as an expression of God’s Trinitarian self-consciousness or ego. Grundtvig is convinced that the limited human consciousness can only be explained by the consciousness of God, and he understands this idea as a variation of the cosmological proof of the existence of God. In this way, Grundtvig gives the human empirical knowledge a speculative foundation in God’s self-consciousness and uses this foundation in his attack on Kant’s transcendental understanding of time. Finally, this paper demonstrates that Grundtvig’s separation of knowledge and faith is not absolute. Faith involves a dimension of knowledge, and this knowledge has to develop from faith.
Grundtvig og Joakim Skovgaard
Authors: Ukendt Anmelder
Published: September 2020

Grundtvig and Joakim Skovgaard.Jørgen Glenthøj: Joakim Skovgaards pictures in Viborg Cathedral, explicated by »The chanted Bibel«. Forlaget BHS, 1991, 52 sites. 50 kr.
National Identity
Authors: Allchin Arthur Macdonald
Published: September 2020

National identitet og internationalt fællesskabAf Arthur Macdonald AllchinI sin redegørelse inddrager Allchin personligt farvede betragtninger over, hvad han som englænder har lært ved at stifte bekendtskab med Grundtvig og hans betydning for Danmark i historie og nutid. I fortsættelsen skitserer Allchin, hvordan vigtige perspektiver hos Grundtvig først bliver anskuet i deres virkelige rækkevidde, nr. deres aktuelle relevans langt ud over Danmarks grænser bliver taget med i betragtning.Alt for ofte har det været således, at 'national identitet' er blevet anskuet som et sæt af værdier, der ligger i strid med det pågældende lands plads i det internationale fællesskab. For Grundtvig var det ikke således. Selv om han undertiden kunne give anledning til nationalistiske forestillinger og også. siden hen er blevet brugt i samme retning, var Grundtvigs egentlige overbevisning knyttet til, at han forstod sig selv og sin virksomhed inden for danskhedens rammer og p. samme tid understregede Danmarks plads i universalhistorien. Således var han alt andet end isolationist.Grundtvigs forståelse af national identitet bygger på tre ting: et folk, der bebor et afgrænset geografisk omr.de, som endvidere har et modersmål og en digtning, og som endelig har en fælles historisk arv.De indsigter, der rummes heri, har på afgørende punkter relevans i lyset af dagens internationale situation. Men netop ved at gennemføre en afbalanceret vurdering af Grundtvigs tanker, kan vi opnå et frugtbart grundlag for bestræbelser, der rækker fra kultur- og samfundspolitik til undervisning, fra kirkeliv og teologi til bestræbelserne p. at virkeligg.re en højere grad af fællesskab mellem kristenhedens kirkesamfund.Med denne omfattende målsætning som sin ledetråd udtrykker Allchin for sit eget vedkommende taknemmelighed over at kunne deltage i et samarbejde med kolleger fra Det teologiske Fakultet ved Aarhus Universitet og i særdeleshed Center for Grundtvig Studier.
Grundtvig and Latvia
Authors: Sokolova Ingrid
Published: September 2020

Grundtvig og LetlandAf Ingrid SokolovaForfatteren har været professor i litteratur ved universitetet i Riga. Gennem de seneste år har hun været leder for en lettisk folkehøjskole i Murmuizha. Denne skole blev grundlagt i mellemkrigsårene efter grundtvigsk forbillede, efter at en lettisk foregangsmand, Paul Peterson, i 1920’rne kunne knytte forbindelser til højskolen i Ollerup og modtage inspiration derfra. I mellemkrigsperioden var der gode muligheder for at f.re den slags idealer ud i livet, og der blev faktisk grundlagt en række folkehøjskoler i Letland, skoler der alle havde forbindelse til universitetet i Riga.De 50 år under sovjetisk overherredømme gjorde det imidlertid stadig vanskeligere at holde liv i den lettiske højskolebevægelse. Ikke desto mindre overvintrede idealerne, og i de seneste år har de på ny kunnet hentes frem under kampen for national selvstændighed, for at g.re uhindret brug af det lettiske modersmål og for i det hele taget at kunne formulere det program for humanisme og frihed, som professor Sokolova ser som det bærende idegrundlag hos Grundtvig. Hun går sig ingen illusioner om en let overgang til frihed og selvstændighed efter den kommunistiske æra. Men hun ser de grundtvigske idealer som en nødvendig bestanddel af den fremtidsvision, der skal g.re det muligt at overvinde vanskelighederne i forbindelse med det ideologiske vakuum efter kommunismens fald og nødvendigheden af at formulere et nyt sæt idealer.Hun omtaler den lettiske forfatter, Zenta Maurina, der levede en stor del af sit liv i eksil i Tyskland og opnåede betydelig anerkendelse, også uden for Letland. Zenta Maurina var gennem en række leder af folkehøjskolen i Murmuizha, men dengang havde skolen yderst vanskelige kår; en tid måtte den endda lukkes. Efter liberaliseringen under Gorbachov og nu senest under den nationale selvstændiggørelse er det atter blevet muligt at f.re de grundtvigske tanker frem.
Erica Simon
Authors: Michelsen William
Published: September 2020

Erica Simon26/2 1910 - 11/2 1993William Michelsen writes a personal obituary about the French Grundtvig scholar Erica Simon. He first met Erica Simon in the middle of the fifties, when she was studying the Swedish folk high schools and wanted to meet all the Grundtvig scholars and people who put Grundtvig’s ideas into practice. Erica Simon was a university professor in Scandinavian languages and literature, but she also founded her own folk high scholl west of Lyons. Erica Simon’s interest in Grundtvig and her commitment to the Grundtvig’s ideal of .the school for life. was aroused in the mid-fifties, when she studied at Uppsala and met the Swedish folk high scholl Hvilan in Sk.ne. Erica Simon worked together especially with the Nordic folk high school in Kung.lv, and she wanted to spread the knowledge of Grundtvig’s ideas, not only in France, but all over the world. Like Grundtvig, Erica Simon wanted to find the roots of folk culture behind the influence from the Roman Empire, an influence which underlies the centralized school system dating back to Napoleonic France. Erica Simon’s main subject in her Grundtvig research was his ideas of the connection between folk enlightenment and science or scholarship. Science and folk culture are different matters but have to interact in order to establish a scholarship built on folk culture. In accordance with Grundtvig, Erica Simon stresses medieval Anglo-Saxon and Icelandic literature as the Nordic element in universal history, establishing a vernacular culture in opposition to the Latin school and scholarship. Erica Simon was a passionate scholar and interpreter of Grundtvigian ideas. She often visited Denmark and was on the Committe of Grundtvig-Selskabet, where she gave lectures, and she published papers in the Grundtvig-Studier in 1969 and 1973.Erica Simon was born i Königsberg on February 26th, 1910. She spent her youth in Hannover and afterwards studied language and literature in Geneva and in Paris. She married in 1936 and became a widow in 1942, but remarried, bearing the name Vollboudt. Jacques Kleiner, her son from her first marriage, today lives in Switserland. From 1939-54 she was a secondary school teacher in France, but in 1954 she began studying the Nordic folk high school, doing research in Uppsala in 1955-56. In 1962 she became a doctor at the Sorbonne University in Paris (Doctorat d.tat in 1962), with a dissertation about the Swedish folk high schools in the late 18th century.
Grundtvig og hans virkningshistorie til international debat
Authors: Wåhlin Vagn
Published: September 2020

Grundtvig and his effect story to international debate. Om Paul Röhrig (ed) »Um des Menschen willen - Grundtvigs geistiges Erbe als Herausforderung flir Erwachsenenbildung Schule, Kirche und soziales Leben«, s. 1-336, Deutscher Studien Verlag Weinheim 1991. ISBN 3-89271-252-2Reviewed by Vagn Wåhlin
Sjæleøje-Stavnen eller Sjæle-Færge-Stavnen? En tesktkritisk drøftelse
Authors: Lundgreen-Nielsen Flemming
Published: September 2020

Soul-Eye-Prow or Soul-Ferry-Prow?By Flemming Lundgreen-NielsenGrundtvig’s last completed poem .Old Enough I Now Have Grown. (1872) in stanza 3 presents a word that has not as of yet been deciphered with absolute certainty. At the first publication of the poem in 1880 by his son Svend it was given as »Sjæleøje-Stavnen« (literally: Soul-Eye-Prow), from 1964 on the reading .Sj.le-Færge-Stavnen. (literally: Soul-Ferry-Prow) has been suggested. The paper endeavours to settle this philological dispute. Firstly various renditions of the word through more than one century’s prints and reprints are registered, with specific regard to the (neglected) accuracy of spelling. Secondly the possible reading Soul-Eye- is verified as part of the metaphors of Danish Romanticism (found in B.S. Ingemann and in a hymn by Grundtvig), but due to lack of logical and metaphorical coherence the combination of the concrete word eye and the equally concrete word prow is rejected as against Grundtvig’s general practice in creating compounds.Contrarily Soul-Ferry- does make fine sense as part of an image of Charon’s boat and effortlessly combines with Prow. Thirdly the actual characters and strokes in the relevant line of Grundtvig’s manuscript are examined in minute details. The main problem is that Grundtvig because of failing eye-sight sometimes wrote words or letters with his steel pen without realising that he had run out of ink. The final result of this examination implies that the reading »Færge« (Ferry) seems the only possible one considering the number and kind of letters between the hyphens in the middle constituent of the trinomial compound. It is mentioned that in a scrutiny the small-scale photographic reproduction of the manuscript in Grundtvig’s Sang-Værk, vol. 6, 1964, cannot serve as a substitute for Grundtvig’s manuscript (in the Grundtvig Archive, The Royal Library, Copenhagen); neither can a contemporary handwritten copy.
Grundtvigs skoletanker i Filippinerne
Authors: Zøllner Lilian
Published: September 2020

Grundtvig’s Educational Ideas in the PhilippinesBy Lilian ZøllnerIn 1991 an initiative was taken to establish a folk high school in the Philippines, based upon Grundtvig’s educational ideas. The project was supported financially by Folkekirkens Nødhjælp (Danchurchaid) and Danida. The establishment of the folk high school was the work of the former Catholic priest, Edicio dela Torre, who was arrested on December 13th, 1974, by the Marcos regime and accused of being one of the leaders of the NDF (the National Democratic Front). On March 1st, 1986, he was released and left the Philippines.In 1991 Edicio dela Torre was invited to give lectures at Danish folk high schools. These meetings resulted in Edicio dela Torre having a vision of setting up a folk high school in the Philippines, where the education was to for life, viz life in the local communities which was fundamental to the work and importance of the grassroots leaders.The folk high school faces great challenges: to overcome earlier experiences with the educational system, to convince the population, to find a place in the non-formal educational offers, to keep the well-educated people in the country, and to cooperate in spite of political and religious differences.
Ramme og indhold i Grundtvigs højskoletanker
Authors: Pedersen Kim Arne
Published: September 2020

Frame and content in Grundtvig's thougths of the folk school.Thorkild Mads Larsen: The human is no monkey. Grundtvig’s thougth about the folk school with special eye for the period 1832-1871) Odense Universitetsforlag 1993.Reviewed by Kim Arne Pedersen
International Ecumencial Consultation on N.F.S. Grundtvig
Authors: Hjelm Norman A.
Published: September 2020

International økumenisk konsultation på N.F.S. GrundtvigAf Norman A. Hjelm
Stjernernes Morgensang. Om N.F.S. Grundtvigs historiske salme: Hyrderne ved Bethlehem
Authors: Auken Sune
Published: September 2020

The Morning Song of the StarsBy Sune AukenIn 1846 Grundtvig wrote the historical hymn The Shepherds by Bethlehem (Hyrderne ved Betlehem), which describes the shepherds talking together during the night before the birth of Christ, followed by the song of the Angels. His friend, P.A. Fenger made a new version of it, removing the discussion among the shepherds (the first 12 stanzas), while keeping the song of the Angels (the last 5 stanzas). This version, Friends! God's Angel Gently Spoke (Venner! sagde Guds engel blidt) became the commonly known form of the hymn.Though Fenger’s edition is judged to be well carried out and absolutely necessary, the article argues that the two parts of the poem are intimately connected and that important points were thus lost in Fenger’s version.The shepherds discuss the present situation as compared to the past, and a young (unnamed) shepherd argues with great sorrow and almost anger that the present is horrible compared to the time of King David (as they are close to King David’s city, it is natural for them to draw him into their discussion). He has seen a young couple (who the reader perceives to be Joseph and Mary) in Bethlehem, and he thinks that their plight finally proves his point: Joseph, the descendant of King David, has come to Bethlehem by order of a heathen King far, far away, and there is not even a place where the pregnant wife can give birth to her child. Against this, an old shepherd called Jonathan argues, with a reference to God’s speech in the Book of Job, that the young shepherd does not possess the knowledge to judge: he did not hear the morning song of the stars at the Creation. Jonathan trusts the the prophecies in the Scriptures, and he argues that God is able to pronounce his ≫Let there be light≪ to the world as a ≫Let there be light again.≪As soon as Jonathan has finished his speech, the whole issue is settled by the appearance of the Angels. They tell them about the new-born Christ, and sing a song for them which sounds like the song of the stars, thus proving Jonathan right: God has repeated the creation, and a new light is born into the world.
»Vad sanning är. får tiden visa«. Grundtvigs sanningsetik
Authors: Ehnevid Tord
Published: September 2020

»Time must show what Truth is« Grundtvig ’s Ethics of TruthBy Tord EhnevidIn 1969, at the University of Lund, I defended a doctoral thesis entitled Congregation Ethics, in which the views of Grundtvig, Morten Pontoppidan and Einar Billing were compared. Billing emphasized the sowing of the Gospel through the forgiveness of sins, Pontoppidan its harvest through »the great feeling of humanity«, and Grundtvig its growth in the congregation. But Grundtvig’s ethics seemed obscure to me which is why I continued my research into his published writings. After some years I finished the work which I called Grundtvig’s Ethics of Truth. Not until now has it been made ready for publication.The concept of growth in Grundtvig is connected with the concept of time. This is easily explained since Grundtvig took an early interest in the Northmen’s image of time, namely the ash Ygdrasil. Time grows in history from the morning of Creation. In Paradise grows the tree of life, the symbol of love, and the tree of knowledge, the symbol of truth. Through the Fall of man both love and truth are obscured for mankind, who becomes divided in two, women (love) and man (truth). In the fullness of time, God sends his son. He is the way, the truth, and the life. The Church, the work of the Holy Spirit, gathers people on to the way of truth towards the end of time, or to put it differently, on to the way of light towards eternal life. There we shall see God face to face.Another image of time is the sea with its changeability. This gives Grundtvig a place for the idea of man’s life as a look in a mirror, a riddle (l.Cor. 13), Is it the sea that is mirrored in the sky, or is it the sky that is mirrored in the sea?A third image of time is the beehive or the bell jar. People cannot get outside time, but poets and prophets may »swarm« and lead people’s thoughts and emotions outside time in words and images. The imagery is oral, living and warm.The sign of time is man as bearer of the word. The obscurity that envelops life thus becomes a riddle of the word, a riddle of man. To Grundtvig ethics is a logic of action, a chronologic. Here, too, time comes in as decisive. Time does not suffice as proof. Instead evidence is required. The proof of truth is in the evidence, the martyrdom. St. Stephen is »the bright Christ mirror«. He burned with zeal for God’s truth and with love for his fellow men. The ethics is connected to the eighth commandment. The deeds of the hand may easily lead to selfish pride. In the confession of faith the congregation may bear witness to God in common in the mother tongue. What truth is, time will show. » 0 send out thy light and thy truth: let them lead me; let them bring me unto thy holy hill, and to thy tabernacles« (Psalms 43, 3).
Oplysning og universalhistorie
Authors: Michelsen Knud
Published: September 2020

Enlightenment and universal historyReviewed by Knud Michelsen
Om tankebilledet i Grundtvigs sidste digt. II
Authors: Michelsen William
Published: September 2020

About the picture of thougths in Grundtvig's last poem. IIBy William Michelsen
Vartovbogen 1998
Authors: Michelsen William
Published: September 2020

The "Vartov" bookReviewed by Wililam Michelsen
Oversatte salmer
Authors: Grant Alan
Published: September 2020

Hymns Translated from N.F.S. GrundtvigBy Alan Grant
Hvilken Oversættelse! Hvilken Galskab! Translating the poetry of Grundtvig
Authors: Bradley S. A. J.
Published: September 2020

Hvilken Oversættelse! Hvilken Galskab! Translating the poetry of GrundtvigAf S. A. J. BradleyDe stridspunkter som stod frem tidligt i det 19. århundrede, omkring Grs egne vovestykker - hans oversættelser af islandsk og angelsaxisk litteratur - vedbliver forsat som stridspunkter for enhver moderae oversætter den dag i dag, og derfor rejser de sig uundgåeligt igen så snart man vil påtage sig den opgave at oversætte Gr selv. Den forestilling om oversættelse som Grs mæcen Johan Biilow og adskillige af Grs modstandere udtrykte, lever endnu: når man oversætter ord for ord, opnår man en mere ægte overføring af kilde-texten på tværs af den sproglige og kulturelle grænse, end ved nogen anden form for gengivelse af originalen. Gr selv mente modsat, at man ved denne proces kun skaber et væv af ordbogs-definitioner, medens teksten ligger uden ånd, død som et lig på slagmarken. Nogle ville endda gå så vidt som at mene at, hvor det gælder poesi, alene den har ret til at være oversætter som selv er digter – fordi formålet med at oversætte et digt absolut skal være at genskabe originalens poetiske oplevelse.Af forskellige grunde er der helt specielle problemer med at oversætte Grs poesi til engelsk. Givetvis afviger engelsk betydeligt fra dansk, hvad angår syntaktisk struktur, ordforrådets karakter og sprogets naturlige rytmer. Ydermere skal oversætteren tage hensyn til nutidens og fortidens fremherskende litterære konventioner i de to respektive litterære kulturer. Men frem for alt skal han magte Grs poetisk-tekniske vaner, hans sprogejendommeligheder, det ambivalente, det antydede, osv. Det er ikke nogen lille sag at skaffe husrum til alt det i en engelsk oversættelse. Hvis ønsket om at gøre Grs værker mere tilgængelige for den engelsk-talende verden skal lykkes, er der behov for frisk debat omkring oversættelsens særegne problemer.Denne artikel er ment som et lille udspil i denne debat. Fire nye engelske oversættelser af Grsalmer bruges her uformelt til belysning af forskellige problemer. Et udvalg af engelske gendigtninger af Gr-tekster ved hymne-digteren Alan Gaunt, også inkluderet i dette hæfte, udvider betydeligt diskussionens eventuelle omfang.
Oversatte salmer
Authors: Gaunt Alan
Published: September 2020

Translated hymnsBy Alan Gaunt
Herder og Grundtvig - sonderinger
Authors: Adamsen Johannes
Published: September 2020

Herder and GrundtvigBy Johannes AdamsenThe purpose of this paper is to reconsider various points in the writings of Grundtvig, and view them in their proper perspective by a reading of Johann Gottfried Herder (1744-1803). After a short presentation of Herder and his writings the article offers some thoughts on Grundtvig’s so-called .magel.se opdagelse. (unparalleled discovery) in order to show its systematic position in relation to the previous church history, and it points out that the problems leading to this discovery were to be found everywhere, and furthermore that Grundtvig’s solution was not all that unique. For instance the article considers the connection to the German theologian Franz Volkmar Reinhard.Subsequently, Grundtvig’s idea of history is examined in order to show that it is best understood in relation to Herder, if one takes into account that the Romantic movement came in between them as a sort of cultural shift. A definition of Romanticism is offered, and moreover it is postulated that Grundtvig’s understanding of the Bible in the light of the before-mentioned systematic problems can best be characterized as »poetical Biblicism«.Finally, it is argued that compared to Herder, Grundtvig finds different solutions to common problems, but that his solutions were inadequate as fas as the understanding of history is concerned, and barren as regards the systematic theological potential.
Forord
Authors: Lundgreen-Nielsen Flemming , Michelsen William , Bradley S. A. J. , Pedersen Kim Arne , Schjørring Jens Holger
Published: September 2020

PrefaceBy the editors
‘Den Gamle’ som præst eller et blik ind i N. F. S.Grundtvigs præstevirke især i perioden efter sygdommen 1867
Authors: Eskedal Anders
Published: September 2020

‘Den Gamle * som prast eller et blik ind i N. F. S.Grundtvigs prastevirke isar i perioden efter sygdommen 1867[‘The Old Man ' as Priest, or, a Glimpse into N. F. S. Grundtvig's Ministry especially in the Period Following the Illness of 1867]By Anders EskedalDespite the infirmities of old age, Grundtvig continued right up to his death to serve as priest in Vartov Church. All who have given any account of these church services agree that they were a moving experience. This was not because of the sermons, from which perhaps only a small minority could fully profit, but rather because of the whole atmosphere surrounding the services. The old bishop was certainly a charismatic figure but the centre-point was the hymn-singing and prayer and the solemnity of the sacraments; and the fellowship of the Vartov congregation was no mere figure of speech.Vartov was not a parish church, and the congregation which gathered about Grundtvig came from the whole of Copenhagen - sometimes, indeed, from far beyond. But from out of Vartov and its divine service inspiration went forth to the Grundtvigian congregations all across the land.This inspiration emanated also from the Friends’ Meetings which functioned from 1863 as annual conventions of the Grundtvigian movement. Here were discussed matters of importance to the movement and here they met ‘the Old Man’ who would typically hold divine service, make an address and answer questions.His third wife, Asta, would keep open house at home so that Grundtvig, who was otherwise not good at making connections, could now come into personal contact with many of those who had previously known him only through his books; indeed, he began himself to issue invitations.In the last years of his life he oversaw the second editions of some of his most important books, among others the Sangvark [Song-work (or Carillon) for the Danish Church] from 1837. The most significant new publication was doubtless the ecclesiastical-historical lectures Kirke-Speil [Mirror of the Church] from 1870.Grundtvig’s health had always been sturdy but from about 1860 he began to have difficulty walking because of ‘rosen’ (erisypelas) and fluid in the legs. After the major breakdown in 1867 he was noticeably enfeebled. He began also to suffer from deterioration of his eyesight which in the end rendered him almost blind, so that his sermons had to be written out in big latin characters and books and newspapers had to be read aloud to him. But his brain and especially the elephantine memory continued unenfeebled.He died on 2 September 1872, a week before his 89th birthday.
Skrifter udgivet af Grundtvig-Selskabet
Authors: Lundgreen-Nielsen Flemming , Bradley S. A. J. , Pedersen Kim Arne , Schjørring Jens Holger
Published: September 2020

Works published by the Grundtvig Society
Anders Pontoppidan Thyssen in memoriam
Authors: Pedersen Kim Arne
Published: September 2020

In memory of Anders Pontoppidanby Kim Arne Pedersen
Boganmeldelse: Grundtvig - nyckeln till det danska?
Authors: Aronson Harry
Published: September 2020

Bookreview: Grundtvig - The key to the danish? By Harry Aronsen
A signal witness? Hamilton meets Grundtvig (1849-50)
Authors: Bradley S. A. J.
Published: September 2020

A signal witness? Hamilton meets Grundtvig (1849-50)[Et førsteklasses vidne? Hamilton møder Grundtvig (1849-50)]Af S. A. J. BradleyI 1849-50 tilbragte Andrew Hamilton, en skotte fra Stirling, seksten måneder i Danmark med det formål at opleve dansk samfundsliv og kultur. Han medbragte introduktionsskrivelser til prominente personer i København, hvad der gjorde hans opgave lettere, fordi han gennem dem fik kontakt med mange andre betydningsfulde huse og kredse.Værd at navne her er professor N. L. Høyen, biskop J. P. Mynster, enkedronning Caroline Amalie, H. C. Andersen, baron Henrik Stampe af Nys. - og N. F. S. Grundtvig. Seren Kierkegaard vovede Hamilton ikke at give sig i lag med. Et udvalg af hans erindringer om disse møder giver os et indblik i hans dømmekraft og hans brugelighed som et samtidigt vidne, ligesom hans indvalg i det ansete Kongelige Nordiske Oldskriftselskab gør det. Skønt der kun eksisterer få bibliografiske data p. ham, og skønt han (naturligvis) ikke kender noget til Grundtvig eller Grundtvigianismen efter 1852, blev hans erindringer nedskrevet næsten omgående, og hans bog (publiceret 1852) kan anses for at v.re af lidt større værdi end de mere kendte erindringer af Edmund Gosse, publiceret i 1911.
Grundtvig og censuren
Authors: Lundgreen-Nielsen Flemming
Published: September 2020

Grundtvig og censuren[Grundtvig and censorship]By Flemming Lundgreen-NielsenFor forty-six years of his life Grundtvig was engaged in a struggle for freedom of the press and freedom of speech. Over this period his attitude gradually changed. At the age of 21, he wanted not to abolish but to update the rigid and stem decree on the issue dating from 1799, his idea being that educated and scholarly orientated writers could serve as counsellors for the authorities instead of censors appointed by the police or by the Danish Chancellery (Ministry of the Interior).During a long middle period of his career as an author he time and again discussed and suggested models for setting up semi-official literary courts outside the normal court system, which could secure and improve the freedom of Danish writers and poets to no detriment of Danish society as such. In a lost libel suit in 1826 Grundtvig incurred life-long personal censorship which ran until 1837, when a revision of the relevant legal paragraph was realized. As a 67-year-old member of the first Danish democratic parliament, Grundtvig in 1850 advocated freedom of the press and of speech with as few limitations as possible. His winding way to this conclusion is followed through a series of his own texts with particular attention to two sources which have been overlooked by Grundtvig scholars, namely the censor suppressed third part of an essay on the freedom of religion (printed 1827, but not published until 1866) and a pamphlet issued in 1845 but never reprinted, opposing a proposed revision (1844) of the 1799 press ordinance. In the latter case, references to fragmentary manuscripts not included in Grundtvig’s final argumentation are added.
Sangmotivets funktion i to tekstrettelser hos Grundtvig
Authors: Schiøler Aage
Published: September 2020

Sangmotivets funktion i to tekstrettelser hos Grundtvig [The function of the song-motif in two of Grundtvig ’s emendations]By Aage SchiølerWith reference to three typical examples of Grundtvig’s use of the song-motif as his means of indicating a turning point and an intervention in human existence effected by the external agency named God and of describing the contents thereof as a paradigm, the article analyses the background of two emendations among the many Grundtvig made when republishing his works. In the first example, the compound motive for the emendation is seen to be a combination of the shift in the popular attitude towards his views on the general status of the Danish Church, especially his avid interest in renewing the official hymn book, and the shift from a personal to a communal mode in the poet’s approach to the text (marked by the use of some stanzas from the original poem as a church hymn). The second example, involving a change from a Christmas setting to a reference to the Eucharist (both being viewed as expressions of the incarnation), is seen as an attempt to avoid potential misunderstanding of his perception of incarnation as a dynamic, historically integrated event - misunderstanding resulting from concentration upon the familyoriented, seasonally determined Yule-celebration instead of the geographically and chronologically all-inclusive purpose of the sacrament. In both cases, the emendation can be seen as a reaction within the field of public communication.
N. F. S. Grundtvig: Rim-Brev til Nordiske Paarørende, 1832. Tekstkritisk og kommenteret udgave
Authors: Lundgreen-Nielsen Flemming
Published: September 2020

N. F. S. Grundtvig: “Rim-Brev til Nordiske Paarørende”, 1832. Tekstkritisk og kommenteret udgave[N. F. S. Grundtvig: Rhymed Epistle to the Norse Kinsmen ”, 1832. Critical and annotated edition]By Flemming Lundgreen-NielsenGrundtvig’s “Rhymed Epistle to the Norse Kinsmen” (258 verses), published as a prologue to Norse Mythology or The Language of Myth, 1832, is reprinted in a densely annotated version, with attention being given to manuscripts in the Grundtvig Archive and statements in Grundtvig’s other writings as well as to earlier scholarly treatments. Emphasis is placed on the extent to which Grundtvig employs ambiguous imagery with a multitude of mythological details which may be categorised according as they derive from medieval sources such as The Prose Edda of Snorri Sturluson, poems of The Elder Edda and The Danish Chronicle by Saxo. In a Postscript, the text as a whole is located in Grundtvig’s secular writings in exactly that period when he coins the phrase “First a Man, then a Christian”, thus heralding a humanistic approach to an education for citizenship and practical everyday life. It is among numerous other things demonstrated that the still frequently quoted lines about freedom for Loki as well as for Thor and about struggle and competition historically viewed embody meanings different from those routinely assumed by modem users.
Grundtvig-litteratur 2006-2009: En bibliografi
Authors: Jørgensen Aage
Published: September 2020

Grundtvig literature 2006-2009. A bibliographical overviewBy Aage Jørgensen