Nathan Soderblom.
Introduction
According to Ruth Rouse, Nathan Soderblom was one of the outstanding leaders
of the early period of the ecumenical movement. 1 According to George Bell, Soderblom
did more than any other Christian leader or teacher of his time “to unite orthodox and
evangelical churches of all nations and communions in a common fellowship” 2 His life
was given worldwide recognition and honor in 1930 when he was awarded the Nobel
peace prize.3 He was the architecture of the Life and Work Movement. His effort and
contributions towards the ecumenical movement is significant and memorable for every
Christian leaders who are involving in Christian ecumenism. And it was his vision paved
the way for the birth of World Church Council.
Life background of Nathan Soderblom
Soderblom was born in Trono in Sweden in 15th January 1866 and death was in
Upsalla in 12th July 1931. Soderblom grew up in a pietistic parsonage and he remained
rooted in its deep revivalist spirit throughout his entire life, even if his scientific
investigations and encounter with liberal protestant theology allowed him to grow far
beyond it. His numerous writings in this field earned him an international reputation 4. He
was an academician, a church leader, and prominent modern ecumenist. He studied
theology at Uppsala and completed his doctorate in theology during his service as
chaplain to the Swedish Emphassy in Paris from 1894 to 1901, by submitting a thesis on
Ancient Persian religion. He taught the history of religion at Uppsala and Leipzig, and
was engaged in writings and publications as well.5 He had early contacts and experiences
with Christian from other churches and continents, because of his involvement in the
student movement. At the age of 24, while attending the 1891 Northfield student
conference in the US, soderblom had written in his dairy words that could well stand as
the motto for his entire life: “Lord, give me the humility and wisdom to serve the great
cause of the free unity of your church”. 6
1
Ninan Koshy, A History of the Ecumenical movement I Asia Vol. I, (Hong Kong: World Student
Christian Federation Asia- Pacific Region, 2004), p.65.
2
Nicholas Lossky, Jose Miguez Bonino, and John Pobee, Dictionary of the ecumenical movement,
(Geneva: WCC Publication, 1991), p. 938.
3
Ibid. 939.
4
Ibid, 938
5
O. L. Snaitang, A History of Ecumenical Movement: An introduction, (Banglore: BTESSC/SATHRI,
2004), P. 229.
6
Nicholas Lossky, Jose Miguez Bonino, John Pobee and others, op. cit., 938.
1
Soderbloms’ main contribution towards the ecumenical movement
In May 1914 Nathan Soderblom had been elected Archbishop of Uppsala.
Immediately after the outbreak of First World War he had endeavored to persuade church
leaders in various countries to join in an appeal “for peace and Christian fellowship”. 7 To
be sure, his appeal “for peace and for Christian fellowship” at the beginning of the war-
signed only by churches in neutral countries- turned out to be as unsuccessful as the three
efforts in 1917 and 1918 to bring church leaders in belligerent countries together in an
international church conference 8. In December 1917 he succeeded in organizing a
conference in Uppsala. This confrence trated three major problem. (1) Christian unity, (2)
Christian and society and (3) Christians and International law. He felt keenly the
responsibility lay on the churches, especially in countries, which had been spared the
catastrophe of war. The church had been unable to prevail against the spirit of hate and
division. His action was prompted by his anguish at the weakness of the church and at the
devastation caused by the war. The appeal was in the nature of a confession of faith in the
universal supranational church. It began with words, which later became classic in the
ecumenical movement: “the war is causing untold distress, Christ’s body, the church,
suffers and mourns. Mankind in its need cries out: O Lord, how long?” But the attempt to
secure a united Christian appeal for peace and a declaration of unity had failed. The peace
appeal of November 1914 as Soderblom himself declared later on was “the beginning of
more than we surmised at that time”. It marks the starting point of what later developed
into the Life ad Work Movement.9
Life and work movement -The idea of forming a worldwide movement of churches to
work for peace and justice between the nations had been often discussed in Christian
peace movements before the First World War, and during the war the need became far
more urgent. At the end of the fighting the churches started plans for a conference, which
would help work for a just and lasting peace and formulate a Christian response to the
economic, social ad moral issues in the post-war world. In august 1920, some 90 church
leaders, representing protestant churches in 15 countries, met in Geneva to make plans
for such a world Christian meeting. This conference paid attention to the work aspect of
Christianity and avoided doctrinal issues. Here delegates decided to have a world wide
ecumenical council. The meeting also approved the name “universal Christian
conference on Life and Work Movement. It functioned with a slogan that is, “doctrine
divides and service unites”. The leading figure was Nathan Soderblom, a churchman
with a deep social concern, a passion for Christian unity and remarkable talents as an
ecclesiastical statesman and diplomat. He as determined that this world meeting of
churches on social issues should support the idea of an eventual ecumenical council of
churches. Accordingly all churches, including Roman Catholic and orthodox, were
invited to take part10. As chairman of the committee on arrangements Soderblom instilled
his ecumenical vision in to this pioneer event in the universal Christian conference on
Life and Work in Stockholm, August 1925.11
7
Ruth Louse and Stephen Charles Neill eds. A History of the Ecumenical Movement 1517-1948, (London:
SPCK, 1954), p. 520.
8
Nicholas Lossky, Jose Miguez Bonino, John Pobee and others, op. cit., 939.
9
Ruth Louse and Stephen Charles Neill eds. Op. cit., 520.
Nicholas Lossky, Jose Miguez Bonino, John Pobee and others, Dictionary of the ecumenical
10
movement, (Geneva: WCC Publication, 1991), p. 612.
2
Soderblom’s renewed efforts after the war at founding an ecumenical council of
churches, which would seek to bring Christian principles to bear an international relations
and social, industrial and economic life while deferring consideration of differences of
doctrine, issued eventually in the universal Christian conference on Life and Work, held
in Stockholm in 1925. The successful preparation and follow-up of this milestone in
ecumenical history were due almost exclusively to Soderblom’s personal initiatives and
surpassing breadth of vision. After Stockholm 1925, it was no longer possible to ignore
the fact of common Christian responsibility for humanity living together in peace,
freedom and justice. Although working out the consequences of the Life and work
conference was Soderblom’s most urgent priority, he also took part in the parallel Faith
ad Order Movement. In 1927, at its first world conference in Lausanne, he chaired the
important section on “unity of Christendom and relation thereto of existing churches”.12
Soderblom and the orthodox: - The co-operation of orthodox and western Christianity
is one of the most notable results of present-day ecumenism. For his negotiations with the
Ecumenical partuarchate, Soderblom had an invaluable intermediary in Dr. Johanres
Kolmodin, then attache at the Swedish and Embassy in Constantinople. In the course of
1918 Soderblom succeeded in getting into touch with a number of orthodox churches. A
valuable personal connection was formed between Soderblom and the Russian church.
Though many invitations had sent for an international conference by Soderblom,
everything became vain. The result of three invitations was our prayers are holding an
ecumenical conference.13
The writing of Soderblom- like- “what I advocate is an ecumenical council of
churches” has still life and power to bring a new ecumenical awakening at any time and
at any place. And it is said that “if there had been no Soderblom, there would not have
been Stockholm 1925 and if there was no Stockholm the world church council would not
have existed.
Bibliographies
Fey, H.E. (ed.) The Ecumenical advance: A history of the ecumenical movement Vol.
2. 1948-1968. London: SPCK, 1970.
Koshy, Ninan. A History of the Ecumenical movement in Asia Vol. I. Hong Kong:
World student Christian Federation Asia- Pacific Region, 2004.
Lossky, Nicholas. M B, Jose. and Pobee John. Dictionary Of The Ecumenical
Movement. Geneva: WCC Publication, 1991.
Louse, Ruth and C.N, Stephen (ed). A History of the Ecumenical Movement 1517-
1948. London: SPCK, 1954.
Snaitang, O. L. A History of Ecumenical Movement: An introduction. Banglore:
BTESSC/SATHRI, 2004.
11
Harold E. Fey, ed. The Ecumenical advance: A history of the ecumenical movement Vol. 2. 1948-1968,
(London: SPCK, 1970), p3.
12
Nicholas Lossky, Jose Miguez Bonino, John Pobee and others, Dictionary of the ecumenical movement,
(Geneva: WCC Publication, 1991), p. 939.
13
Ibid., 529.
3
Ruth
