RELIGIOUS ENCYCLOPEDIA
Lanig-an Lapsed
LAPPS: A people of Finno-ugric race, who from very early time have wandered in the northern parts of Norway, Sweden, Finland, and Russia. In the middle of the thirteenth century Christianity began to be propagated among those in Norway, most of whom, however, long retained their heathen customs. More effective measures for their conversion were taken in the seventeenth century by Erik Bredal, bishop of Trondhjem (1643-72), and at the beginning of the eighteenth by Thomas von Westen (d. 1727; see Westen, Thomas von), called the apostle of the Lapps. Toward the end of the eighteenth century the mission declined, but new interest was awakened by the work of Niels Stockfleth (d. 1866), who translated the New Testament into Lappish (1840). The religious and moral life of the Lapps improved much from this time.
In Sweden (q.v.) the Lapps came in contact with Christianity during the late Middle Ages. Several of the Vasa kings took much interest in the attempt to Christianize them, especially Charles IX. (1604- 1611), who laid the foundation of an ecclesiastical organization in Lapland. In the records of the riksdags during the eighteenth century debates on the Lappish missions are often met with. By royal ordinance of Oct. 3, 1723, it was enacted that all the clergy in Lapland should know the native language, that a school should be opened near all the larger churches, and that books should be printed in Lappish at public expense. In 1739 a special board was created to administer the Lappish mission. Liberal grants from the riksdag and private donations furnished a solid foundation. About 1740 several itinerant missionaries were appointed to teach the Lapps in their homes. One of the first missionaries was Per Hogstrom (d. 1784). Per Fjellstrom, pastor at Lycksele (d. 1764) published a catechism (1738), a church manual and hymn-book (1744), and the New Testament (1755) in Lappish. As early as 1735 a special school-law for Lapland was enacted. The zealous missionary work among the Lapps of Sweden during the eighteenth century bore good fruit in better religious and moral conditions and an advance in civilization. Of the clergymen who worked in Lapland during the nineteenth century, the brothers Petrus Lsestadius (d. 1841) and Lars Levi Lsestadius (d. 1861) are best known. New regulations for the church organization in Lapland were made Apr. 14, 1846, and Jan. 31, 1896. The entire Bible was published in Lappish in 1811.
What has been said of the Lapps in Sweden applies also in essentials to those in Finland. Until 1809 the Kemi Lapps were subject to the Swedish crown. Missionaries of the Greek Church began to work among the Lapps in Russia in the sixteenth century and continued in the following centuries. Most of the Russian Lapps have adopted the Greek faith, but their Christianity often consists merely in an outward observance of the ceremonies of the Church. Elof Haller.
Bibliography: A. Meylan, Hist, de V evangelisation des Lapons, Paris, 1863; J. Vahl, Lapperne og den lapske Mission, Copenhagen, 1866; G. Scott, Tellstrbm and Lapland . with Introductory Sketch of the Stockholm Mission, London, 1868; A. H. Keane, The Lapps; their
Origin and Customs, ib. 1885; E. Haller, Svenska Kyrkans mission i Lappmarken, Stockholm, 1896.
LAPSED : In the broadest sense, Christians who have fallen into mortal sin and are, therefore, liable either to excommunication or to penance. Commonly, however, the term is restricted to Christians (or catechumens) who, in periods of persecution, either disavowed their faith publicly and explicitly, or, by means not recognized by Christian morals, eluded their duty of profession. There were different opinions in the ancient Church both with respect to the definition of the act itself, and with respect to its disciplinary treatment. The question ran through a long development and was not finally decided until long after the time of Diocletian, but the controversy reached its climax in the third century, especially in the years of the Decian and Valerian persecutions.
Open profession is demanded in the Gospels, and a verdict of condemnation is pronounced against such as disavow their faith (Matt. x. 33; Mark viii. 38; Luke ix. 26, xii. 9). The Epistle to the Hebrews and the First Epistle of Peter, as well as the messages to the seven churches in the Apocalypse, exhort to constancy under the
Apostasy sufferings of persecution. During the under first century, however, the danger of Persecution, relapses into paganism or Judaism was not great. Christian apologists after Justin state that, in general, the Christians continued faithful; and Roman and Greek writers of the second century, such as Marcus Aurelius, Lucian, Celsus, and others often speak of the fanatical contempt of death evinced by the Christians. Indeed, a passion for martyrdom grew up in the congregations, but was regarded with dissatisfaction by the more sober and self-controlled members. That martyrdom might become a duty was generally accepted throughout the Church, the only difference of opinion being with respect to the point at which the duty began. Some considered it legitimate to flee from persecution and martyrdom, while the Montanists declared that every true Christian should seek martyrdom. It must be borne in mind that during the second and third centuries the danger of relapse was augmented. Many fell away, and their number increased with each new persecution. The Shepherd of Hermas contains many striking illustrations of the effect which the persecutions of Trajan and Hadrian had on the congregation of Rome, enumerating the various motives of apostasy, and noting that relapses also occurred in perfectly quiet times. The persecutions of Antoninus Pius and Marcus Aurelius likewise had their lapsed, while Tertullian's Defuga in persecutione, De corona, and other works were written with special reference to the persecution by Septimius. What a disorganizing influence the Decian and Valerian persecutions exercised is apparent from the letters of Cyprian (q.v.) and his treatise De lapsis. Eusebius throws a veil over the lapsed in the persecution of Diocletian, yet it is evident that the number of apostates was large, and denial was only too frequent in the last persecution, instituted by Julian, although the lapsed were soon permitted to reenter the churches.
Lapsed Lasco