One of the society's main tasks was to provide textbooks: there was a need for textbooks covering a broad range of subjects for popular education. It was inspired by the work of the British Society for the Diffusion of Useful Knowledge and Society for the Propagation of the Gospel in Foreign Parts.
It was also involved in mission activities in Lappmarken and supported the publication of Lexicon Lapponicum, a Sami- Swedish dictionary, in the 1770s.Įarly on, the society focused on publishing Christian literature and tracts and supporting the distribution of Christian scripture, either on its own or through other means. Over the years, the catechism division underwent modernization in various ways, but survived and was transferred to the Stockholm parish delegate in 1965. After the discontinuation of the school, the catechism classes were composed mostly of developmentally disabled children, who were prepared for their first Communion. In addition, from 1841, classes were established for older children who could not read, eventually reaching a total of six. A number of clergy positions, younger priests, were employed as teachers at these schools and known as catechists.
The schools were intended to compensate for inadequate home schooling. In 1777 the society established a total of five catechist schools in Stockholm to provide Christian education "to persons over 15 years of age who do not have adequate knowledge of Christianity, and to children who, accepted for service in factories or in handicrafts, or for whatever reasons lack the opportunity for daily schooling". It rewarded teachers and helped found libraries. The society became a pioneer in public education in Sweden, advocating for education covering both religious and broad general subjects at a time when most parish schools provided a basic education. Expenses were paid partly by voluntary contributions from members (after 1819, annual fees were paid by each member) and partly by quite substantial donations. It grew quickly in the beginning, with 76 members in the first year, 23 of whom lived in Finland and Pomerania and 28 in other countries. The society's work was divided into two divisions, the education division and the pastoral or catechism division. The society is thus the earliest surviving example of how Swedish civil society began to take shape. Its ideas later became generally accepted and were gradually taken over in part by other organizations. Īt a time when the view of the state and its responsibilities did not allow for state intervention in public education and enlightenment, the society carried out voluntarily what it considered the time required, but which the state was unable to carry out. Its goal was to "work against the decline of Christian knowledge and civic virtues". It has been called Sweden's first missionary and tract society. The society, with its Pietist influence, was to serve as a platform for the spread of Christian faith and knowledge through the ideas of Christian enlightenment, education, mission and temperance during its early years, as well as a counter to neology in the state church. Its motto was "A society, which with utmost diligence should promote the growth and spread of Christianity in the Kingdom of Sweden". After a nine-year position as pastor of Gloria Dei Church in Philadelphia, in which he had "been preparing the way for Methodism in Philadelphia" and contact with Methodist John Wesley, he felt the necessity to found an organization to " practical religion", with a promise of support from Wesley. Based on the model of the Society for Promoting Christian Knowledge, the society was founded on 27 March 1771 on the initiative of Carl Magnus Wrangel (1727–1786), a priest in service to the royal court ( överhovpredikant).
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