This thesis investigates the role of Christian education in the emergence of democratic schools in Sweden from 1920 to 1969. Following the introduction of the curriculum of 1919, the previous one-sided focus on Evangelical-Lutheran Christianity was weakened in favor of a broader Christian message based on the Bible, particularly the ethical teachings found in the Sermon on the Mount. 

For a long time, previous educational research has taken these changes as evidence that Swedish primary schools became secularized and that Christianity lost its relevance in fostering desirable citizens. In contrast to previous research, I argue that Christian education, though redefined, continued to be a significant national, cultural, and ethical pillar within education throughout the 20th century. The aim of the thesis is to expand and deepen our understanding of the role of Christian education in primary schools from 1920 to 1969. 

Inspired by a Gramscian concept of hegemony, the thesis explains how competing ideas of the purpose and content of Christian education could coexist, and how their legitimacy shifted over time. Drawing on parliamentary debates, teachers’ magazines, records from the State Textbook Board, minutes from Synod meetings, minutes from Free Church meetings, national curricula, local syllabi, and textbooks, the analysis charts the transformation of Christian education through three chronological phases. 

The analysis shows a transition from an ecclesiastical Christianity to a national Christianity of the people’s home (folkhemskristendom). This form of Christianity resolved previous elements of conflict and positioned itself between Lutheran confession and secularity, giving Christian education a more immanent and ethical focus. 

This folkhemskristendom was constantly negotiated during the period of investigation. The outcome was not necessarily increased secularization; rather it involved adaptation, which allowed Christian education to remain relevant by aligning with the changing social, political, and cultural landscape. Hence, it is inaccurate to assert that there was a clear break between a religious society and the secular welfare state in the 20th century. Instead, I show how the folkhemskristendom served as a bridge between these two extremes. In doing so, this thesis contributes to the ongoing discussion on the revitalization of religion in modern societies, and highlights the adaptability of religious ideas even in increasingly secular societies.