The Scandinavian Element in the United States

Even the more extreme sects, in regard to belief and practice, have been recruited from among the Scandinavians both before and since their coming to this country. The Mormons were early at work as missionaries in Northern Europe and, as has been stated above, won many converts, particularly in Denmark, from whose immigration Utah mainly profited. In 1900 Utah had a total foreign-born population of 53,777, of whom 9132 were Danes; 7025, Swedes; and 2128, Norwegians. The real result of the missionary work, however, is better seen in the figures for persons having both parents born in a specified country and residing in Utah in 1900: Danes, 18,963; Swedes, 12,047; Norwegians, 3,466; total, 34,476.²⁶⁹

The American churches and missionary societies were not unmindful of the needs of the Scandinavians scattered over the Middle West in the early days of its development, and in zealous and effective fashion gave them aid. The work of the Hedström brothers in New York and in the West, already described, reflects credit on the Methodist Church. Once at least, help came to them from an unexpected source: Jenny Lind, the “Swedish Nightingale,” devoted to charity the proceeds of a concert in New York, in November, 1850, and among the items of the distribution of the total of $5073.20 by a committee, is “To the Relief of the Poor Swedes and Norwegians in the city of New York per the Rev. Mr. Hedström, $273.20. To the distribution of Swedish Bibles and Testaments, in New York.”²⁷⁰ Besides the Bethel Ship in New York Harbor (1845), this same church established a Scandinavian mission in the Rock River Conference, in Illinois, in 1849, and two others in Iowa and Wisconsin in 1850. Three years later the report showed two Swedish missions with four missionaries, and two Norwegian missions with four missionaries.²⁷¹

The American Lutheran churches undertook to aid their co-religionists, and in 1850 the Pittsburg Synod and the Joint Synod of Ohio each sent one of its ministers into the Northwest, but the epidemic of cholera caused them to hurry back to their former homes.²⁷² The real support of some of the immigrant Lutheran missionaries came from the American Home Missionary Society (Congregational). One of the men thus assisted was Paul Anderson (Norland) who came from Norway in 1843, and received a part of his education in the new Congregational college at Beloit. He was chosen pastor of the first Norwegian Lutheran Church in Chicago in 1848, and journeyed to Albany, New York, to be ordained by a Lutheran minister, but he nevertheless served under a commission from the Congregational Society, and made reports to it for several years.²⁷³

In a similar manner this Society supported for several years the missionary labors of Lars Paul Esbjörn, a graduate of Upsala University, who was ordained a Lutheran clergyman when he emigrated in 1849, and likewise the labors of T. N. Hasselquist. Esbjörn was appointed a missionary of the Society in December, 1849, on the recommendation of the Central Association of Congregational Ministers of Illinois, to whom he presented his credentials and by whom he was examined and received into the Association.²⁷⁴ He was re-appointed year by year, making reports from 1851 to 1854.²⁷⁵ Hasselquist makes acknowledgment of his obligations to the Society in a letter of July, 1853, saying that he rejoices “in connection with your in the highest sense benevolent Society, without which it would have been impossible for me to do for my scattered countrymen what I have done… I give humble thanks to the Home Missionary Association which out of Christian benevolence helps to build up the Kingdom of Christ among scattered Swedes who are almost all very poor, but still love the word of God.”²⁷⁶ In 1852 the Society appointed the Rev. Ole Anderson [Andrewson?] to the charge of the Scandinavian church in Racine, Wisconsin, and two years later he reports to the Society from La Salle County, Illinois.²⁷⁷

Since the Civil War and the great increase in the numbers of immigrants, the home missionary efforts of the Methodists, Congregationalists, and Baptists have been carried on with persistence, if not always with perfect wisdom. In 1911 the Methodists had five Swedish Conferences with 222 churches, a membership of about 18,000, and property valued at upwards of $2,000,000, and two Norwegian-Danish Conferences, with 119 churches, 6,300 members, and property worth $400,000.²⁷⁸ The cost of this work to the Methodist Missionary Society is not far from $50,000 per year.²⁷⁹ The Baptists began their proselyting work in Norway and Sweden, and have prosecuted it steadily in the Northwest since the establishment of the first Swedish Baptist church in Rock Island, Illinois, in 1852. In 1912 the church reports showed 18 Swedish conferences, 374 churches, 28,000 members, and current income of about $350,000, and also eleven Norwegian-Danish conferences, 94 churches, 5,900 members, and current income of $65,500.²⁸⁰ The Congregationalists have pushed their denominational interests in like manner, and in 1913 had about one hundred churches, with rather more than six thousand members.²⁸¹ Besides these churches regularly connected with the Congregational organization, there are about one hundred congregations of the Swedish Mission Union, and the group of independent congregations whose faith and practice are closely allied with those of the Congregationalists.²⁸² The Unitarian church has endeavored to organize congregations, spending $25,000 on one church in Minneapolis in sixteen years.²⁸³ A few Protestant Episcopal parishes also exist among the Swedes, chiefly in the large cities.²⁸⁴

The three denominations first mentioned have for many years maintained, in their respective western theological seminaries, departments or professorships for the education of young men for ministerial service among the immigrants from the Northlands. At the Chicago Theological Seminary (Congregationalist) the Dano-Norwegian department was organized in 1884, with one professor and two students; in the following year a Swedish department was added, the professor being chosen from the Swedish Free Mission Church. In 1906 these two departments had each two professors and respectively thirteen and twenty-seven students, and published a religious paper, Evangelisten.²⁸⁵ Besides the Garrett Biblical Institute (Methodist), Northwestern University has two similar departments, with thirty-one students in the Swedish, and sixteen in the Norwegian-Danish section.²⁸⁶ In the Divinity School of the University of Chicago (Baptist), the same departments appeared up to 1912; in 1897 there were twenty-two students in the Dano-Norwegian Department, and thirty-five in the Swedish; for 1905, the corresponding figures were twenty-four students, with one professor and two instructors, and thirty-four students, with two professors and one instructor. Both departments were dropped after 1913.²⁸⁷

So far as the movements represented by these missionary endeavors and by the organization of schools help to furnish church privileges to those beyond the reach of other Protestant churches – since the Catholics are out of the question – they are admirable, accomplishing much good. But when they cease to be efforts to extend religious opportunities, when they are mainly devoted to swinging men and women already Christian from one denomination to another, they simply add one more factor to the inexcusable competition which too often characterizes the home missionary activity, even when it does not degenerate into a mere scramble for denominational advantage. The results in very many cases have been sadly disproportionate to the expenditures.²⁸⁸

Not all the forces, however, have been centrifugal; the divided body of Lutherans has attempted, with varying success, to effect permanent union. Since 1890 the centripetal reaction has been strong, gaining impetus from the highly significant efforts of the branches of the Norwegian Lutherans in a synod held in that year in Minneapolis, to create a single organization. The United Norwegian Lutheran Church, formed June 13, 1890, was made up of the Norwegian Augustana Synod, the Norwegian-Danish Conference, and the Anti-Missourian Brotherhood, thus becoming the strongest of all the American Norwegian churches, numbering 1,122 congregations, about 120,000 members, and having property valued at more than $1,500,000.²⁸⁹ But old antagonisms and animosities, generated in the bitterness of religious controversy, were not easily overcome, and disputes soon arose to disturb the life of the United Church. The chief of these related to the control of certain educational institutions, especially Augsburg Seminary (theological) in Minneapolis. So acute was the factional quarrel that it was taken into the courts in 1893, and continued on until 1898, when the “Augsburg strife” was settled out of court by mutual agreement. Meantime the Augsburg party had withdrawn from the United Church, taking some 40,000 members, keeping the Seminary, worth about $60,000, but giving up to the United Church the endowment fund of about $40,000.²⁹⁰ In spite of factions, secessions, and the expulsion of twelve congregations, the United Church as a whole prospered. Its annual report for 1905 gave the following statistics: congregations, more or less closely affiliated, 1,325; ministers and professors, 453; communicants, 267,000; property, $715,000.²⁹¹ While the United Church was the largest, there were no fewer than four other branches of Norwegian Lutherans in 1914.²⁹²

In contrast with the Norwegians, the Swedes have manifested a commendable unity in keeping the faith once delivered to them by the fathers, the chief exception being the Swedish Evangelical Mission Covenant, which can scarcely be called Lutheran. The great Swedish Lutheran Augustana Synod, one of the constituent members of the General Council of the Evangelical Lutheran Church in America, stood staunchly united in the midst of many changes in other branches of the church. Under the broad name of the Scandinavian Evangelical Lutheran Augustana Synod of North America, which comprised both Norwegians and Swedes down to 1870, it grew rapidly, setting its face sternly against the New Lutheranism which sought to modify the old rigidity of doctrine and practice. In 1894 the word Scandinavian was dropped.²⁹³ By 1899 the Synod represented 900 congregations, 200,000 members, and a material estate of $4,200,000.²⁹⁴

The break-up of the Lutheran church is not wholly to be regretted when viewed in relation to the process of Americanization, for the church has usually been a stronghold of traditionalism and conservatism. Perhaps, too, the vigorous religious and ecclesiastical disputes, wasteful of energy and of money as they sometimes seem, have contributed to a wholesome and pervasive intellectual activity not altogether unlike the results of the Puritan disputations. So careful a student of Northwestern immigrants as Mr. O. N. Nelson is inclined to the opinion that the contentions of the Lutherans may have benefited the church. “Close observation has convinced us that if there had been peace instead of war, the Norwegian Lutherans in the State (Minnesota) would have numbered several thousand less than they do. It may not seem pious to say so, but many a worldly-minded Viking has become so interested in the fight that he has joined the faction with which he sympathized in order to assist in beating the opposing party.”²⁹⁵

The church services in the great majority of cases are still conducted in the mother-tongue. In the United Norwegian Lutheran Church, in 1905, for example, the services in Norwegian numbered 30,407 as against 1,542 in English, and out of 1,300 congregations reporting, no more than six held services in English only, including two large congregations in Chicago and Milwaukee.²⁹⁶ Five other congregations conducted more services in English than in Norwegian; in ten localities the numbers were equal; and in twenty-two, they were about equal, making a total of forty-three in which English figured prominently.²⁹⁷ The Hon. N. P. Haugen, speaking on Norway Day at the World’s Columbian Exposition, in Chicago, commented on the fact that a Lutheran church had just been dedicated, in which English alone would be used, and said significantly: “Twenty years ago our theologians would not have entertained such a proposition.”²⁹⁸ Now the younger Lutheran preachers are expected to be able to preach both in their mother-tongue and in English.

The conduct of services in non-English languages will and should continue so long as there is a considerable body of men and women who emigrated too late to learn the new language well enough to stand that final linguistic test, the power to worship genuinely and satisfyingly in the adopted speech. This means that the churches will use the foreign speech until the generation of the foreign-born ceases to be predominant, and in the cities, perhaps while the second generation is in the majority; but children who receive their education in the public schools or other English speaking schools, will require that their religious instruction and their devotional exercises be conducted in English.

The children and grandchildren of the immigrants, except in certain large and compact settlements, chiefly in the cities, prefer English, and commonly use that language in conversation and in correspondence with each other. In the Swedish and Norwegian wards of such cities as Chicago, Minneapolis, St. Paul, and Rockford, and in a county like Goodhue in Minnesota, where the presence of large numbers of the foreign-born makes the use of the foreign tongue imperative in the homes, streets, markets, and places of business, and where the news is read in a Scandinavian daily or weekly, the tendency to keep to the speech of their ancestors is strong. The preacher and the politician alike understand this, and the literature, speeches, and even the music, in the campaigns for personal and civic righteousness are presented in no unknown tongue, as the theological seminaries and Scandinavian departments in other institutions, and the Swedish and Norwegian political orators in critical years, bear abundant witness.

Co-ordinate with the school and the church, as a social force to be estimated, is the press. Newspapers and periodicals of various sorts in foreign languages inevitably follow the settlement of any considerable number of aliens in a given community, for people of education and ambition will look in a familiar medium for their news and gossip, their instruction in commerce and politics, as well as their teaching in religion. So the Chinese and Japanese on the Pacific Coast, no less than the Germans, Italians, and Greeks on the Atlantic, have their dailies and their magazines. Since the three Norse peoples, practically without illiteracy and with active and ambitious minds, have settled in a large number of moderate-sized communities, frequently isolated from each other, and since their differences of opinion in matters religious and ecclesiastical are often positive and aggressive, the number of their publications of all kinds since the middle of the last century is curiously large, and quite as remarkable for their migratory and short-lived character.

The newspapers usually serve as the chief means of keeping informed concerning the general news of the European home-lands, as well as of the United States. Nearly all the larger papers publish regular European correspondence, summaries of events, letters, and clippings, under such headings as “Sverige,” “Fra Norge,” etc.²⁹⁹

The newspapers and magazines render another service by the publication, on the instalment plan, either as a part of the regular columns or as inserted sheets, of standard works of the great Scandinavian writers or of translations of the masterpieces of English and American authors. Since these novels, essays, and histories are so printed that they may be folded up and form a pamphlet for preservation, the periodical serves both as newspaper and library. “It was the Swedish-American press which caused the Swedish literature, as it is in America, to spring up.”³⁰⁰

The dailies of Chicago, Minneapolis, and Duluth, in particular, publish every week scores of communications from subscribers in all parts of the Northwest, in a department devoted to neighborhood news or gossip. The old settler writes his reminiscences, sometimes a brief letter called out by some event, sometimes at great length, like the Rev. J. A. Ottesen’s “Contribution to the History of our Settlements and Congregations,” which ran through eleven numbers of the weekly paper Amerika, from April to September of 1894, and gave very minute details of immigrant families unto the third and fourth generation, as they had passed under the kindly eye of the patriarchal old pastor in his service of forty years among them.³⁰¹ Great numbers of these communications relate to the conditions and prospects of local settlements as viewed from the settler’s standpoint – crop conditions, market prices, wages, opportunities for labor, nature and prices of nearby land, schools, religion. As a revelation of the real mind of a community or of an element of the population, showing the inducements and motives operating upon the immigrant, and his response, they are exceedingly valuable, and in some important respects almost unique.

The editors and business agents of the larger and more enterprising Scandinavian papers very early began making journeys about the country, especially into the newer parts, in the interests of their papers; incidentally they were spying out the land for themselves, but indirectly they were furnishing first-hand observations of frontier conditions to the hundreds who were moved to reinvest themselves and their small accumulations. One of these “circuit riders” was Johan Schröder, editor of Fædrelandet og Emigranten, founded at La Crosse, in 1864, who published a little book of information for immigrants in 1867, after one of his extensive journeys among the settlements.³⁰² Three years later he made a trip into Minnesota as far as Otter Tail County – “En Snartur i Nordvesten” – and was deeply impressed with the possibilities of that fertile section, to which many men of his nationality were already looking, as the Newtown folk in Massachusetts Bay looked in 1636 toward the Connecticut country, with a “strong bent of their spirits to move thither.” Such words as these were as seed sown in good soil: “So far as I have journeyed about in the prairie counties of Minnesota and Iowa, I have not yet met with any county which in multiplicity of natural resources can come up with Otter Tail. Immigration this year is very strong. Both newcomers direct from Norway, and older farmers from Iowa, Wisconsin and Southern Minnesota take their various ways thither.”³⁰³ The “America fever” of the Old World was now the “West fever,” and again more of the “West fever.”³⁰⁴ These articles were not mere generalizations, but often, as in those just quoted from, they gave the exact and practical information the reader would desire – break-up of the prairie would cost $25 or $30 for five acres on which to grow wheat and potatoes, cash to be had by working on the nearby railroad at $2.50 per day, salt to be had at five cents per pound, butter could be sold for ten cents per pound, fish and game were abundant, – also mosquitoes!³⁰⁵

The first of a long line of Swedish, Norwegian, and Danish periodicals in the west, was a little paper called Nordlyset (Northern Light), which began publication in the Norwegian colony in Racine county, Wisconsin, in 1847, with James D. Reymert as editor. It was a small four-page sheet which at the start espoused the cause of the Free Soil party. In 1850 it changed hands, and was re-christened Demokraten; tho its subscription list increased to three hundred, the venture proved a failure.³⁰⁶

After 1850 the number of Scandinavian newspapers and religious periodicals multiplied rapidly. Langeland, himself an editor and publisher of the time, mentions five of these publications on the Norwegian side alone in the decade following 1850.³⁰⁷ Skandinaven, whose foundation marks an era in the Scandinavian press, dates back to this period. From its small beginnings has grown a great metropolitan daily, with a circulation of 20,000, besides its semi-weekly and weekly editions which have a circulation all over the Northwest of nearly 50,000.³⁰⁸ In the ten years after 1870, a second expansion in the number of publications took place, tho the fifteen Scandinavian papers given in the list published in the standard newspaper directory for 1870, make an almost insignificant showing by the side of the two hundred and fifty or more printed in America in German.³⁰⁹

The Swedish press in the United States began somewhat later than the Norwegian, but it manifested a stability and steadiness of progress which the latter too often lacked. Hemlandet was founded in 1855 as an organ of Swedish Lutheranism, but in 1870 it was a political as well as a religious journal, with 4,000 subscribers to the weekly edition, and 2,000 to the monthly, – “the largest circulation of any Swedish political newspaper in this country.”³¹⁰

The high-water mark in the number of these publications in the Northern tongues seems to have been in 1892 or 1893, when Rowell mentions 146, of which Minnesota is credited with 33, Illinois with 30, Iowa with 13, and Wisconsin with 10, a total for these four States of 86, with a reported total of 140,000 subscribers, out of 550,000 subscribers for all the Scandinavian papers in the country. By 1901, the number of papers had fallen off – many suspended in the hard times after 1893³¹¹ – but the number of subscribers increased for the whole country to more than 800,000, and for the four States just enumerated, to more than 650,000.³¹²

The politics and religion of the papers reflected the variegated opinions of different parties and sects, and of men who would found new parties and denominations, but Lutheranism and Republicanism have been from the start the dominating influences. A historian of Lutheranism named 16 Swedish Evangelical Lutheran periodicals in existence in the United States in 1896.³¹³ About the same time a Democratic paper remarks grudgingly and sourly: “It is worthy of note that of the fifty or sixty Norwegian papers in the United States, including two dailies, all are Republican tho at rare intervals some may bolt individual nominations. Generally, however, they are amazingly steadfast to party – moss-backed and hide-bound, in fact.”³¹⁴

The strong hold which this press exercises upon its subscribers is excellently illustrated in the large sums of money raised from time to time through its agency in behalf of sufferers from fire and famine in the North European peninsulas. By editorials and special correspondence, by subscriptions and the publications of lists of contributors, by stimulating concerts for raising relief moneys, these journals have pursued the shrewd, enterprising, and, at the same time, benevolent schemes of advertising, followed by their American contemporaries. In 1893 Skandinaven received and remitted to Norway for the relief of sufferers from a landslide in Thelemark more than $2,700.³¹⁵ When a great fire nearly destroyed the city of Aalesund, that journal in the winter and spring of 1904 gathered and sent to Norway $19,000, mostly in sums ranging from $.25 to $2.00; at the same time Decorah Posten remitted more than $12,000 for the same purpose.³¹⁶ The great famine in northern Sweden and Finland in 1902-3 gave rise to a similar collection of money; the editor of the Svenska Amerikanska Posten, the powerful Swedish newspaper of Minneapolis, headed the list for his paper, and at the end of several months the contributions through this one journal reached the total of approximately $18,000.³¹⁷ Of course not all the money so liberally poured out to aid the unfortunate by the Baltic or the North Sea, was transmitted through the agents of the newspapers, but it is true that almost the sole inspiration for the gifts came more or less directly from the Scandinavian press. Probably out of $175,000 sent from the United States to the famine sufferers in 1903, – and America’s quota was about one-half of the total handled by the Swedish central committee in Stockholm – the newspapers were instrumental in raising fifty per-cent.³¹⁸