This volume is to be considered as a “Christmas” book to celebrate the more than twenty years that have passed since the death of C.W. Skarstedt. He passed away in Lund (in the South of Sweden) at the age of 92½ years old. His son is writing this memoir.

Carl Wilhelm Skarstedt was born in 1815. His father, the son of merchant John Skarstedt of Vänersborg was a sailor on a cargo ship and died of yellow fever in Havanna in 1820, leaving his wife and two children in Gothenburg. C.W.’s mother (née von Bröcker) was a practical and energetic woman who supported her family by cleaning houses. 
 

Prof. Skarstedts mor Christina Ljungqvist † 1856.

C.W. had a poor childhood and became a pupil in a school for poor children, where  he wasn’t expected to pay the school fees. He was most grateful to the Willinska school, since it was there that he began to develop his eloquent writing skills. He stressed this particular fact later in his life, while compiling some notes for his memoirs. It was at this school that he also met the priest who would become his mentor, the Reverend Kamp: a meeting that culminated in his desire to become a priest. 

Skarstedt som docent (1849).
 

From 1831-34 he also attended the Göteborgs Lärdomsskola (1828) and Götesborgs Gymnasium. He boarded with various families and tutored fellow pupils in order to support himself. He also started preaching, thanks to special sanction from the bishop. 

 After completing the Gymnasium (academic level), he was registered at Upsala University, where he earned his Bachelor of Arts in 1839 (with Honours in Oriental Languages). He attained his Master of Arts in 1842, before which time (in Göthenburg, 1841) he had already been ordained and begun his work as a priest. He went to Slöinge in Halland, where for six and a half years, he worked as an assistant to his beloved mentor, Reverend Kamp. In 1843, he was also appointed headmaster of a lyceum in Halmstad.

 In 1847 he defended his thesis, which centered around the topic “wordgames of the Bible” for the University of Lund’s Faculty of Theology. He also sought to become a university lecturer in biblical critical theory. One of the judges, professor H.M. Melin, stated in connection with this application, that both Skarstedt’s thesis and his translation of a hymn of Prudentii into Syrian (De exseqviis defunctorum) revealed a remarkable aptitude for Oriental languages, especially Syrian,  whereupon C.W. was named lecturer in theological theory at the University of Lund.

 During these years, 1846-48, Skarstedt was very active, lecturing in “biblical archaeology” and theoretical interpretations of the Old Testament. He served as an examiner during exams in critical theology, exams in theology and Hebraic languages for pupils at the gymnasium. On several occasions he served as the “opponent” for Doctors defending their theses within the faculties. 

During the summer of 1849 he served as priest at a famous “cure institution,” Ramlösa. He worked as a minister in Hellestad and other locales during 1848-51, and was also a Reverend in the city of Lund, where he wrote an extended commentary on the New Testament in the work of Fjellstedt. He published books on the history of the Bible, a History of the Churches and History of the World. 

He wrote a prolific number of entries for the Swedish Bibliographical Dictionary, and translated a great many works of religious and theological content. He also produced innumerable articles for newspapers and magazines and also attempted a thesis on two occasions (1849, 1853), hoping to attain the post of theological assistant. In 1851, he sought to become a professor specializing in doctrinewithin the field of moral ethics. Although he did not receive these posts his theses, written in Latin, were lauded with Honours, both for their content as well for as his method of defense. He had a very skillful and clever rival in the lecturer Wilhelm Flensburg, who would later become a bishop, and who placed first. 

Skarstedt had placed second but four years later, when he found himself being overlooked yet again when applying for the assistantship, he found that the atmosphere within the faculty had changed. Skarstedt was notpersona non grata there — it was just that his particular branch of Christianity was considered too conservative. Thomander had been appointed minister while A.N. Sundberg had become professor. Skarstedt had allied himself with men like Peter Fjellstedt, Per Wieselgren and J.I. Thomander — and his brand of Christianity was regarded as too “pious”. His main platforms were sobriety and the home ministry, and these opinions didn’t suit the climate of the reigning high church at that time. Sundberg also had to express gratitude to lecturer O. for his assistance: Skarstedt noted that O. had written the dogmatic portion of Sundberg’s casein the competition for the post of professor. Bishop Faxe had tried to help Skarstedt, but Sundberg’s influence was stronger, and as the Minister for Affairs of the Church (or Ecclesiastic) Reuterdahl considered him to be a kindred spirit —thus there was no way to break through. 
 

Lunds teologiska fakultet i slutet av 1850-talet.
Standing: Sundberg, Flensburg. Sitting: Melin, Bring.
.

 Skarstedt then tried to leave Lund, where his post as lecturer didn’t promise much of a future. He looked and applied for work as a priest all over that part of the country, from Uddevala to Kalv to Ausås, but found himself overlooked wherever he went, up to and including 1852, when he was labeled“first choice” in Foss, Bohuslä. Even when he was called to act and give testimony in Gothenburg, he didn’t meet with any luck. He was praised warmly by the respected newspaper Göteborgs Handels-och Sjöfartstidning but the newspaper’s influence was not strong enough. 

This was also the headquarters of “Schartauanism” so perhaps the result wasn’t that surprising. Skarstedt also had to wait for Reuterdahl to leave finally left his position as Minister of Churches in 1855. In September 1855 Skarstedt was appointed Reverend of the Parishes of Solberga, Jörlanda and Holta, Bohuslän, and started his work there in May 1856.

 Skarstedt married in April of 1856: his fiancée was the daughter of Per Wieselgren, minister and later Dean of Hälsingborg. While travelingto his new workplace Skarstedt met with Thomander, who talked about their earlier work together, the degree to which they shared the same opinions on various matters. 

Fru Hedda Skarstedt 
f. Wieselgren. f. 1839. † 1864.

 The priest E. Jörlander Ulricehamn (born in Jörlanda) wroteSome Details Of the Life and Work of C.W. Skarstedt (published in 1913), and Jörlander provides a colourful and vivid picture of Skarstedt working as a reverend in Solberga. He talks about his preaching, particularly the elements of surprise with which Skarstedt punctuated his sermons, which thus drew plenty of attention. People came from all around to hear him, and his sermons were much talked about. He also became involved with the organizers of the rather underdeveloped educational system in this part of Sweden, and dealt with care and love with the children who were preparing for First Communion.

 Alcoholism was a severe problem in this district: one of Skarstedt’s priorities was to break the drinking habit, and he managed to help raise the level of consciousness. One main characteristic of the manner in which he fulfilled his ministry was reflected in the many “sick calls” he paid to those who were ill. Since his parish was located in a virtual economic wasteland, he had to devote much of his time and energy to these visits. 

He became very close to those members of his parish, but this link would inevitably be broken when he was appointed to another position in Lund. Encouraged by his friend, Bishop Thomander, he had applied for the post of Theologan. The news of his departure stirred an unusual degree of sadness and bewilderment within the parish. His final farewell sermon was very touching—“it is rare when a priest’s departure creates such feelings of sadness, deep sorrow.” 
 

Biskop Thomander.
 

During his work in Solberga Skarstedt continued to write all the time. Among other published texts: a collection of shorter excerpts for sermons on the high mass, and evening song seasons of the church year (1857-58), consisting of about 1000 pages; in 1857, A Manual of the Old History of the Bible and of Some Obscure Passages in the Holy Book, to name but a few.

 During the assembly of priests in Gothenburg in 1859, he was also nominated prefect at the next synod,a post he was unable to fulfill because of his departure. In 1857 he was included among the candidates nominatedfor the position of dean, a post which would become available once Thomander was nominated Bishop in Lund. He was the first candidate to the post as Thological Curate after professor W. Flensburg and started out on October 31st, 1859, at the University of Lund. He was also slated to begin his new position as priest in Stångby and Vallkärra and commenced this work on the first of January, 1860.

 His career continued to flourish: for a brief time he was Professor of doctrinal and practical theology.  From 1861-65 he was responsible for the professor’s chair in History of the Church and its symbolism. In 1864 also held the chair of professor in critical interpretive theology. He wrote his thesis on “the evangelic church song,” was nominated as the second candidate for the professor’s chair in practical theology and received much praise from Bishop Thomander, who described him as an excellent preacher and “caretaker of souls” and also testified to his having written excellent books. C. Olbers however, received the post.

 There were certain arrangements of posts the following years: Dean Sundberg became the Bishop of Karlstad in 1864, leaving the position as professor of the history of the Church and its bymbolism vacant, thus enabling Professor Olbers to rise to the post of Professor of History of the Church. The Professor of Practical Theology post became vacant, thus providing a possibility for the appointing of C.W. Skarstedt to this field in 1865.He was also appointed vicar in Uppåkra, starting his work there in May 1867. During 1866-67 he held the post of Examinor in Theology and History of the Church during exams for bachelors (students) and was adjoined member of the chapter in Lund. 

From February 1863-67, April, he also served as rural dean in the community of Torna. He also worked on several occasions as public inspector in the schools of Malmö and Lund, and at the teachers’ seminary school in Lund. The writer of this memoir recalls well a speech by Skarstedt in the Cathedral school of Lund, where he talked about “order as the lever of work”. The pupils listened attentively to his ideas, which he arranged both in a witty and original way.
 

Fru Ida Skarstedt,
f. Westdahl. 
† 1916.
 

 In 1878 C.W. was appointed professor of theological criticism, thus acquiring Melin's post 30 years after being named lecturer by Melin himself. He was to maintain this post for exactly twenty years, and having been on sabbatical period during the last three terms he finally retired with a pension, on the 31st of December 1897, at the age of 82. 

For many years he acted as a senior member of the academic teachers’ committee. Years later, he also became a  senior  within the priesthood. As a representative of the Faculty of Theology, he attended church meetings in 1878, 1888 and 1893. In 1888 he raised the question of recognizing a special “Reformation Sunday” (a motion). His proposal was acclaimed and resulted in the celebration of the second prayers’ day as being celebrated as the Reformation Memorial Day. 

However, his proposal involving the elimination of “second days” (Second Christmas Day, Second Easter Day — The use of Boxing Days in connection with holidays) was rejected. 

 In the beginning of 1880 he founded, together with professor Weilbull, an association with Gustaf Adolf,the King of Sweden — a project that provided yet further proof of his deep devotion to Protestantism. This association was followed by other similar associations in locations throughout the country. He was the first chairman of this association and talked on several occasions of Gustaf Adolf, detailing his intentions for the cause of the Reformation. His dislike of the Episcopal institution is interpreted as a deep dislike of everything Catholic, whose ideas and spirit 
he did not regard as being possible to link with Protestantism.

 In London, in 1891, he was awarded the Medal of Merit at the “Orientalist Congress”, and he had also represented Lund University at the Congress of the Orientalists in Stockholm in 1889. He received the Award for his thesis, which was sent to the Congress in London, a thesis entitled On the Existence of Phoenician Colonization in Scandinavia. In 1878 he was elected a member of the Academy of Science  and Belles Lettres in Gothenburg.

 Towards the end of 1860 Skarstedt was nominated a Doctor of Theology by the Faculty of Theology of Jena. It was a much talked-about event, which created a sensation, because it was well known that Archbishop Reuterdahl, who had been Skarstedt’s antagonist and had fought his ideas on every possible occasion, had eliminated him from the list of candidates proposed by the bishop of the community. Thus Skarstedt’s nomination by the Faculty of Theology of Jena, the most prestigious faculty at that time, was sweet irony indeed! 

His thesis consisted of a lengthier piece in Latin. In May of 1892 C.W. Skarstedt received the Jubilee Chaplet —nominated by the Faculty of Philosophy. He was a member of honour of the Student Nations of the Landscape of Gothenburg and Blekinge, and also of the Student Nation of Gothenburg in Uppsala. All of these Nations he remembered with donations of scholarships. He was also an Honoured Memberof the Association Friends of the Cultivation of the Forests.  He had a deep interest in the planting of trees, especially while working in the “bareft and naked” Bohuslän and he worked hard for this cause. He was always very upset to learn of the wonton destruction of any precious forests.

Skarstedt was a member of the Missionary Society of Lund—devoted to their “cause” and also served on their board for many years, as well as serving as the chairman of this society during 1876-78. He often contributed to their magazine and was also its editor during 1877 and 1878. In the beginning of 1860 he published Christian Mission Songs, with a preface by P. Fjellstedt. This little book was published anonymously, with the result that many of these songs have been attributed to Fjellstedt. However some of these songs are in the Swedish Book of Hymns, numbers 537 and 538, respectively, with the correct author named. These hymns are also published in the Book of Hymns in Finland, regulated by the state in 1886.
 

Professor Skarstedt 1878.
 
 

 Skarstedt’s interest in the Ministry and its cause was partly due to his close friendship with P. Fjellstedt, while his friendships with both Wieselgren and the vicar Paul Gabriel Ahnfelt contributed to his views on drinking and his interest in the temperance question. After a meeting with the dynamic Wieselgren in Uppsala he already as a student became a member of the society, then in place, together with other students, among them Anton Niklas Sundberg. whereas Sundberg’s interest did not last that long, Skarstedt would remain interested in this question throughout his life. He held a lecture on this question during a meeting of the society in April 1841, where he showed an insight into the importance of this question from the individual and social point of view: he wrote numerous articles condemning drinking in the publication The Magazine of the Friends of Temperence, edited by Wieselgren in the forties and also in Friends of the Bible edited by Fjellstedt in the fifties. In the beginning he wasn’t totally against wine and beer, and even enjoyed an occasional drink, but as he grew olderhe became a total abstainer.

 “The stream that Skarstedt belonged to,” said the vicar, Doctor of Theology H.E. Hallberg at a memorial service at the meeting of the priests in 1912 in Lund, "was pietistic—low church." He was influenced by Schartau in the beginning but found this too limiting. He wanted more “freewheeling” spirits like Thomander and P.G. Ahnfelt; Bishop Thomander was liberal-minded, Ahnfelt less so. He also favoured the preaching layman, in thathe relied on the representatives and could accept their preaching as “good and evangelical.” As a thologician he joined the bibletheological school of Bengel and had been particularly influenced by Agardh; he had studied the genial biblical theory research of Agardhs for a professorial thesis in 1851 (De ecclesia ante Christum).

 He was in favour of Schartau as a preacher but couldn’t accept the way his faith (teaching) was used in the “observans” (order) of the Church, bearing the name of Schartau. In other words, he admired Schartau without being a “Schartaunist”. He was most influenced from the religious point of view already in his student years by C.O. Rosenius, a man with whom he developed a warm friendship, a relationship only death could break. During many years Skarstedt corresponded with Rosenius about spiritual matters and Rosenii writings were his sources for his own spiritual life.

Skarstedt was a miracle as a worker—his capacity for work was extraordinary and as a writer he showed a miraculous productivity. The listing of his published works takes up altogether near five tightly-printed pages in the “matrikel” of the University of Lund in 1899, where the most complete bibliography can be found. The author of this booklet has barely touched uponthe authorship of Skarstedt, and thinks this side merits more. Many of his works could have obtained higher recognition and attention had they been published by a larger publishing house, instead of those nowadays-defunct publishing houses, which printed most of his works. 

This press was situated in Stockholm and one other fact—their layout and overall aesthetic presentation could also have been far more professional, but it seemed that Skarstedt’s premier consideration was that his books would see print, regardless of the label—a fact he demonstrated by publishing a great many of them anonymously or under pseudonyms. He didn’t seem to care about the physical appearance of the books, nor the money they might bring in. It is rare indeed that a writer receives as little for his work as Skarstedt did. He answered at one time, when I argued and told him that he should have been able to receive  more money for his works (for example, some of the academic textbooks that would eventually be used in most of Sweden’s schools): “a priest should never trade on such things.” He might well have responsed with that age-old  Biblical proverb: “To live in God and to be content is reward enough.”

Of his more important works I have already mentioned 
Brief Outlines for Preaching stands out. This weighty collection of textual dispositions has rightly been described as “a homiletic ‘mill’ from which our priest would profit by digging out impulses and thoughts”. It has in fact been read by the priests of our country, especially those who had the higher education and talent necessary to appreciate this rich work, resplendent in ideas. About thirty years later Skarstedt published a similar but larger collection, entitled Texts and a Succession of Sketches for Texts on All the Evangelies of the Church Year and the Epistles (Sthlm 1886-88), a work in three tomes, consisting of more than 1,200 pages. 

Following these, he published eight annuals (volumes) Texts for Sundays, displayed and in succession explained by C. Abrahamsson (Sthlm 1889-96). Under the same pseudonym (constructed from his father’s first name Abraham) C.W. published, in Stockholm in 1894, a book which provides irrefutable proof of his inventiveness and great (deep) mind, The Preacher and his Text, a Homiletic Book of Teaching and Learning,its first page humbly labeled “translation and worked”—but in reality this book was an original, an independent work which merited more attention than it encountered, mostly due to the fact that the writer was “unknown”. 

That is even more the case with a remarkable work, Book of Psalms, translated following the base text and thus explained and arranged according to the Choral of the Swedish Church, in that order (Stockholm, 1862). 

The translation is metric but in very close conjunction to the text. The words of the Bible are printed in thick large print and the words required for the metric version are “intended” as explaining additional words. The writer of the bibliography quoted above writes, that a lot of learning, work and inventiveness were put into this, but you couldn’t expect that a work of this kind would attire the attention of the general public, and be widely spread.

Other translations by Skarstedt include: The Shepherd Letters of the Apostles Petrus, Paulus and Johannes (Stockholm 1887) and The Book of Job, translation according to original text and partly explained (Lund, 1894). Skarstedt also published a third volume of his earlier mentioned book Manual on the Old History of the Bible, in a version that was so completely altered, that it must be considered a completely new work. Furthermore he wrote a manuscript that has not yet appeared in print, during his session as professor in critical interpretation: Dictionary of First Names and Names of Places and Added Interpretative Information,  On First Names and Names of Places in the Bible.
 
 
 

[end of part 1]