his love for his consort, Catharine, the sister of Sigismund II of Poland, who was a Roman Catholic, inclined him to seek a reconciliation with the Pope, if it could be obtained on reasonable terms. Under his influence a new Church order (Kyrko-ordning) was drawn up by the aged Archbishop Laurentius Petri and put forth by authority, which became the basis of the practice which prevails at the present day. Care is taken for the education and examination of the clergy, though the use by them of books of Homilies, such as the Postilla of Olaus Petri, is permitted. Latin psalms and prayers may still be used, and confession, excommunication, and public penance are provided for. The Bishop is elected by the clergy and others having competent knowledge, and consecrated in due course. The people choose their minister and present him to the Bishop, who either ordains him or another in his place; but it is to be noticed that the same form of service is to be used whether the person so "consecrated" is previously a layman or a minister from another charge. There are also assistant clergy or chaplains (Kapellaner) in the larger parishes. Before long the King was able to make further changes. The old Archbishop died in October, 1573; in June of the following year "the principal divines" were convened for the election of a successor, and "the votes of the great majority" were given to his son-in-law, Laurentius Petri Gothus, who was a student of the Fathers, and in many ways likeminded with the King.
In December the Archbishop elect was confirmed by the King after giving his assent to a series of seventeen articles which approved of the restoration of the convents, prayers for the dead, and the veneration of saints; and on July 15, 1575, he was consecrated "according to the complete Catholic use," with mitre, crosier, ring, and chrism, which were also used by the new Archbishop in future consecrations of his suffragans. A royal ordinance presently restored to the Archbishop that jurisdiction over his suffragans which had almost ceased to exist under Gustavus; and another gave the Archbishop and Chapter of Upsala a voice in all elections of Bishops. Other changes were made of the same general character, and some of the old convents were reopened. In 1576 a more important step was taken: a new liturgy on the lines of the reformed Roman Missal, the so-called "Red Book of Sweden" (Rôda Bokeri), was published; it was fathered by the Archbishop in a preface, but was really the work of the King and his secretary, Peter Fechen. It was adopted, after considerable opposition (in which the Bishops of Linkceping and Strengnäs took part) at the Diet of 1577; and the King did his best to force it upon the whole Church. But he was never able to compel all the country clergy to use it; and his brother Karl, the Duke of Suthermanland (afterwards Charles IX), the ablest by far of the "brood of King Gustavus," not only refused to adopt it, but made himself the champion of the Kyrko-ordning of 1571 and of all who suffered for their fidelity to it. The result during
