The Structure
Sätila kyrka sits prominently on a ridge overlooking Lake Lygnern in the village of Sätila. The original structure was built sometime in the Middle Ages - the exact time frame is unknown. A document created in 1419 references the Sæ tældra village church, but exactly how much of the original medieval masonry and construction are tied into subsequent renovations and additions is also unknown. There is possible evidence that the church replaced (or was built a top the remains of) an ancient pagan sacrificial site as underground walls have been uncovered during various excavations and an unverified document has been found stating as such. |
| Sätila Kyrka 1894 |
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| Sätila Kyrka 1894 |
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| Barefoot children near the church in 1894 |
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| Sätila Kyrka 1935 |
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| Sätila Kyrka 1982 |
We visited the Sätila church on a beautiful summer day in 2019. We were not able to go inside.
The Interior
The oldest documented elements of the interior of the church are the altar and the pulpit. Engraved on the altar is the date of completion 1684. Decorative carvings depicting apostles Mark and Luke along with Christ holding a victory flag were added to the top of the altar by sculptor Johan Joakim Beckman of Göteborg in 1762. The additions were paid for by pastor Erik Sethelius. (More about him below.)
The five-sided pulpit, decorated with wooden figures of Matthew, Mark, Luke, and John surrounding Christ, was crafted by sculptor Gustaf Kihlman in 1696.
Intricate paintings were first added to the barrel-vaulted wood ceiling by Master Artist Anders Falck in 1702. The first documented restoration of the paintings occurred when, according to a 1731 contract with Master Artist Johan Lund of Göteborg, "The old figures in the ceiling would be repainted and the sky improved." The paintings have been expanded and refurbished several times since.
The first organ, built by Jonas Vistenius of Linköping, was delivered and installed in 1761. It featured 10 voices: Kvintadena 8', Covered 8', Principal 4', Octave 4', Roofed 4', Tip flute 2', Quintet 3', Rauschkvint II, Mixtur III, and Trumpet 8'. (Sorry. . . as a former organist I found that interesting.) The existing organ is the third replacement behind the 1761 facade. It has 20 voices divided into two manuals and a pedal. Even the newest organ is mechanical with no electronic voicing.
The pillars supporting the organ loft were
replaced and additional substructures were added in conjunction with a major
renovation in 1965.
For nearly 200 years the pastorship of the Sätila parish church was filled within the same family and eventually passed from father to son. When "Svenonius" died in 1667, his son, Haqvin Sethelius, became the priest of the parish. He was succeeded in 1692 by his son, Erik Sethelius, who was church pastor for 49 years and left the office to his son, Peter Sethelius, who passed away in 1756. Peter did not marry nor have children, so that was where the family legacy ended.
The long-tenured Erik Sethelius was also the parish chronicler of his time. He wrote of a violent earthquake which occurred on 27 Nov 1714. This had followed a long, hot summer which had dried up all the farmer's crops. He also wrote about Knut Andersson of Kärringskedet who was sought out by an angry ghost. The barn doors, which had been latched and secured, were suddenly thrown open and the cattle dispersed. The doors to his house were also thrown open. Malt and barley were poured out of their containers and scattered throughout the house. Fire was thrown onto a linen tablecloth without igniting it. Large stones pounded the walls and the doors. Knut's son, Anders, heard a flying stone shout "farväl" (goodbye) as it flew away in the image of a dog. Knut observed the chaos while dangling in the back of the house from a wooden barrel. But as luck would have it, the worthy priest was able to put an end to the ghost!
Following an addition and modification to the church in 1725, Erik Sethelius instigated a new "bench arrangement" for the parishoners which very much supported the class system already pervasive in the culture. Essentially, landowners and those with means would be seated first in the front of the chapel. Soldiers and select women would be allowed to enter next and find their places behind the elite. And finally, the peasant farmers and their families, who were required to wait outside, would be admitted after everyone else was seated and find a place to stand in the back. As church attendance was mandatory by the threat of financial penalties or worse, imprisonment, this practice was a weekly reminder of everyone's status and value within the community.
Erik Sethelius acquired a significant amount of wealth during his tenure as pastor in Sätila. He was and continues to be highly esteemed as a community philanthropist (although I'm not quite clear on how a parish priest could even become wealthy unless he used and/or abused his privileged position and church resources to benefit himself. If I figure that out I'll let you know.) The Sethelius name is still very much associated with altruistic and educational endeavors in Sätila.
Historically, a fair amount of church-owned farm
land surrounded each parish church and made up the "Prästgården" or
clergy farm. Newly-widowed mothers with young children, the elderly, and the
disabled would sometimes be given refuge at the priest's farm, working and
contributing as they were able. Priests would also contract with landless
farmers or "torpares" who were usually offered a small cottage and
meager salary in exchange for daily labor. As times and traditions evolved, the land surrounding
the Sätila church was incrementally sold, making way for increased residential
and commercial development.
Until recently, the church was central and of utmost importance to all of the parish residents, and it was crucial to their social and economic systems. A local historian wrote:
The site in front of the church has in the past been the great gathering place for the parishioners. Once the horses were set in the stable, the men formed groups in which they exchanged thoughts on wind and weather, on how the work was going on their farms, and on the way to use the land to improve their yield. After the church service, they had the opportunity to discuss the proclamations that were read in the meeting. After all, it was from the pulpit that everyone was informed about new laws and regulations. There was no media at that time nor was there any literacy.
The women often formed their own groups where they exchanged thoughts about the maintenance and care of the house, about how the children behaved, and other issues related to women.
In the time of the barter, even after money came in as a means of payment, the place in front of the church provided the opportunity for the parishioners to sell or exchange goods.
Sunday was the only day they were free from work, and the day they were assigned to go to church.*black and white interior photos - public domain
*1985 exterior photo - wiki commons
*color interior photos regionalmuseum Västra Götaland
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