Det svenska Israel : Myt och retorik i Haquin Spegels predikokonst

Sammanfattning: This dissertation deals with the art of preaching of Haquin Spegel (1645-1714) from a political and rhetorical perspective. Spegel was one of the leading churchmen during the period of Carolingian autocratic rule. He was close to Karl XI and had good contacts with the Court and the political elite. The dissertation contains analyses of a number of Spegel's sermons. The theoretical points of departure include in part the theory of `confessionalization' as a basic feature of political culture in Early Modern times, and in part the emphasis of classical rhetoric on the persuasive functions of language. The concept of confessionalization is used to place the sermons in a political context; the terminology of classical rhetoric is used to describe their linguistic formulation.The first two chapters deal with speeches and sermons held in connection with the official manifestations of the Carolingian regime, among them, a celebration in memory of the adoption of the Confessio Augustana as the national Confession and the coronation of Karl XII in 1697. A prime feature in these sermons is the figurative interpretation of history and the myth of Sweden as a latterday counterpart to Israel in the Old Testament, as well as the theocratic teachings on the divine authority of royal power. The purpose of the Confession was, however, not only to convey certain ideas, but also to stimulate the emotional engagement of the listeners and persuade them to live in accordance with confessional morality How Spegel attempted to achieve this is examined in the following two chapters. One of them is devoted to his sermons on the history of the Passion, the moralizing presentation of which is analysed against the background of Lutheran meditation practice. The other chapter is devoted to his funeral sermons for public officials in the service of the state and their wives. A regular feature of the latter are the reminders about a subject's duty to obey the authorities and to work for the country and 'the general good'. In a concluding chapter the results of the textual analysis are placed within the wider perspective of the political culture of Carolingian autocracy and it is shown how Spegel's sermons can be understood as a factor in the spreading of a confessionally stamped national myth which bound the people to God and promoted the maintenance of social discipline among subjects.