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Paulus profetiska praktik och samhällets förväntningar i Första Korinthierbrevet 11–14
No full textDen som vill förstå hur aposteln Paulus tycker att kristna församlingar ska praktisera det han kallar profetians gåva i relation till det omgivande samhället behöver ge sig in i hans svårtolkade undervisning i 1 Kor 11:2–14:40. Den här artikeln analyserar hur aposteln navigerar mellan korinthiernas och det grekisk-romerska samhällets förväntningar, och argumenterar för att Paulus (1) förutsätter att både män och kvinnor profeterar, (2) prioriterar en bred kategori av undervisande gåvor framför mer uppvisande gåvor, och (3) rekommenderar att manliga profeters hustrur undviker att tillrättavisa sina makar offentligt
Deacon in United church of Sweden : A survey on Deacons' identity and service.
No full textDenna uppsats handlar om diakoner i Equmeniakyrkans professionella identitet och tjänst.Uppsatsen bygger på en enkätundersökning med ordinerade diakoner inom Equmeniakyrkan.Deras redogörelse har jämförts med Equmeniakyrkans “Teologisk grund” (2019) ochKyrkohandboken för Equmeniakyrkan (2019) och tre utredningar som Equmeniakyrkan harlåtit göra om bland annat diakonens tjänst i Equmeniakyrkan. Enkätsvaren diskuteras ävenmed stöd av Brodds modeller för diakonatet (1992). Slutsatsen är att diakonens tjänst iEqumeniakyrkan uppfattas som “spretig” men i själva verket är den fortfarande i praktikenavgränsad. Utifrån församlingarnas och samhällets behov finns det stor potential att vidgasynen på diakonatet inom Equmeniakyrkan.This thesis explores the professional identity and ministry of deacons in United Church of Sweden (Equmeniakyrkan).The study is based on a survey conducted among ordained deacons within the church.Their accounts have been compared with Uniited Church of Sweden's official documents "Teologisk grund för Equmeniakyrkan" and "Kyrkohandboken". and three internal reports commissioned by the church addressing, among other topics, the role of the deacon.The survey responses are also discussed with the support of Brodd’s models for the diaconate (1992).The conclusion is that the ministry of deacons in the Equmenia Church is perceived as “fragmented,”but in practice it remains relatively well-defined. Considering the needs of congregations and society,there is significant potential to broaden the understanding of the diaconate within the church
Armed and unarmed chaplains in the Swedish Armed Forces : What is the basis for military chaplain´s decision to carry or not carry weapon for self defence?
No full textMilitary chaplains have been part of the Swedish Armed Forces since the 16th century, when King Gustav Vasa introduces them. At that time, their task was for the soldiers to preserve their Christian faith, to fear God and to be faithful to the king. Today, they are to support the Armed Forces with moral factors, which is one of the warfare capabilities along with conceptual and physical factors. The confidence of the soldiers is one of the most important tools for the chaplain, and it is grounded in being a part of the unit. In this essay, chaplains are asked if they choose to be armed or not and how they reason theologically, in the light of theories of mainly lived religion and to some extent social identity theory. Qualitative interviews have been conducted with nine military chaplains.Det har funnits militära själavårdare i Sverige sedan 1500-talet, då Gustav Vasa införde det. Då var deras uppgift att soldaterna skulle bevara sin kristna tro, att de skulle frukta Gud och vara konungen trogen. Idag är deras uppgifter att stödja Försvarsmakten med de moraliska faktorerna, som tillsammans med de konceptuella och fysiska faktorerna utgör krigföringsförmågan, genom att finnas där för all militär personal som söker stöd genom samtal eller religiösa ritualer. Förtroende är något av det viktigaste själavårdaren har att arbeta med för att få bra kontakt med människor, och därför behövs närheten till förbandet. Att kyrkor sänder präster och pastorer till att verka inom Försvarsmakten är inte en legitimering av våld eller ett rättfärdiggörande av krig, utan ett sätt att finnas där människor finns och möta dem i situationer när de kan behöva extra stöd som mest. Militära själavårdare får själva välja om de vill bära vapen eller inte i tjänsten. Med hjälp av djupintervjuer har nio militära själavårdare fått svara på frågor som rör hur de kommit fram till sitt beslut, om de tycker att vapnet påverkar deras tjänst och vilka signaler ett vapen sänder. Resultatet var att ingen angav att de gjort några teologiska reflektioner före sitt val. De som inte bär vapen, två av nio, anser inte att det är förenligt med uppdraget att som präst bära vapen. De som bär vapen gör det för att kunna försvara sig själva, vilket de anser att de har moralisk rätt till då det skulle handla om att någon först försöker skada dem och inte att de själva går till anfall, och för att de inte kan ta på sitt samvete att någon annan skulle behöva skydda dem med sitt eget liv
Common Good, God, and Human Rights : A Reflection on We Choose Abundant Life
No full textThis article addresses watchwords that are dealt with in We Choose Abundant Life in relation to human rights. Specifically addressed are: the right to life and abundant life, the minority concept, vulnerable groups, freedom of conscience in relation to freedom of religion or belief and the idea of a crown among freedoms. The question is raised about in what way human rights may be a useful tool for theology and religious communities. The concept of “common good” is used to discuss how theology with the expression kingdom of God and a society based on democracy, equal citizenship and human rights are speaking the same language. One conclusion is that the document, through its working method, analysis, conclusions and recommendations, has to develop choices and policies for a common good based on theology in combination with human rights and democracy
JOHN OWEN AND J.ALBERT HARRILL: SIN,MORALITY, AND APOSTLE PAUL : HOW DOES DEPRAVED MIND LEAD TO THE LOSS OF KNOWLEDGE OF GOD?
No full textThis thesis examines the moral and theological concepts of the Apostle Paul, sin, and morality through the lens of comparative analysis of J. Albert Harrill’s twenty-first century perspective and of John Owen’s seventeenth-century approach. Focusing on Paul’s letters, particularly Romans 1:28-31, this study scouts how the depravity of the mind leads to the loss of knowledge of God in both individual and collective contexts or vice versa (if we take a reading of Hosea 4:6). Owen drew emphasis on the spiritual and ethical implications of sin, grace, and atonement through Christ’s death, while Harrill positioned Paul’s writings within the socio-historical and political context of the Greco-Roman world. By comparing these frameworks, this thesis identifies epistemological agreements and differences, highlighting how their methodologies contribute to a balanced understanding of Paul’s teachings. The study bridges theological and historical perspectives, thereby fostering dialogue within diverse Christian communities and addressing contemporary debates in Christian ethics. Through qualitative and comparative methods, it analyses key texts and weaves in knowledge from scholars like Tertullian, N.T. Wright, and Louis Berkhof to enrich the critiques on sin, morality, and divine knowledge
“There is an openness for another world” : Borderland Theology in Church of Sweden in Sápmi
No full textDenna masteruppsats i systematisk teologi utforskar utmaningar och möjligheter i det samiska teologiska gränsland som Svenska kyrkan rör sig i, med särskilt fokus på gudsbilder, kristologi och liturgi. Källmaterialet är intervjuer med nio präster engagerade i samiskt kyrkoliv i Svenska kyrkan i Sápmi, de flesta med samiskt påbrå och i viss mån samisk identitet. Intervjumaterialet visar att informanterna, på olika sätt och i varierande grad, upplever att de kan integrera samisk föreställningsvärld, kultur och andlighet i sin teologi och kyrkliga praktik, även om de också möter oförstående och/eller motstånd. De lyfter samiska perspektiv i sina predikningar, i hur de relaterar till skapelsen, i hur de gestaltar liturgi och symbolspråk och i valet av böner och musik. Gudsbilden blir ofta mer kvinnligt färgad. Kontextuella kristusbilder är dock inte helt uppenbara. Många informanter uttrycker en försiktighet kring vad från samisk föreställningsvärld, kultur och andlighet som bör lyftas in i kyrkan, utifrån skäl som handlar om risk för appropriering eller till och med stöld. Alla är överens om att de här frågorna förtjänar djup respekt och ingen av mina informanter vill dra upp några skarpa gränser kring vad som är kristet eller inte. Det beror på perspektiv, intention och avsändare. Det blir tydligt i mötet med mina informanter att frågorna i sig väcker många nya tankar. Vad som ses som möjligt som enskild kristen ses inte alltid som möjligt i rollen som präst, inte heller för den som själv är same. Samtidigt är det en förutsättning för teologisk utveckling att prästerna ser och bejakar teologiska möjligheter. Uppsatsen avslutas med en öppning mot att utveckla en samisk kristologi utifrån kontextuell befrielseteologi. “There is an openness for another world” – Borderland Theology in Church of Sweden in Sápmi is the English title for this master’s thesis in systematic theology. It explores challenges and opportunities in the Sámi theological borderland in which the Church of Sweden functions, with a particular focus on images of God, Christology, and liturgy. The source material is interviews with nine priests involved in Sámi church life in the Church of Sweden in Sápmi, most of whom have a Sámi descent and to some extent a Sámi identity. The interview material shows that the informants, in different ways and to varying degrees, experience that they can integrate Sami worldviews, culture and spirituality into their theology and church practice, even if they also encounter incomprehension and/or resistance. They highlight Sámi perspectives in their sermons, in how they relate to creation, in how they shape liturgy and symbolic language and in the choice of prayers and music. The image of God often becomes more feminine. Contextual images of Christ are, however, not entirely obvious. Many informants express caution about what from Sámi world of ideas, culture, and spirituality should be brought into the church, based on reasons that concern the risk of appropriation or even theft. Everyone agrees that these questions deserve profound respect and none of my informants want to draw any sharp boundaries around what is Christian or not. It depends on perspective, intention, and sender. It becomes clear in the meeting with my informants that the questions themselves raise many new thoughts. What is seen as possible as an individual Christian is not always seen as possible in the role of priest, nor for someone who is Sámi him/herself. At the same time, it is a prerequisite for theological development that priests see and affirm theological possibilities. The thesis concludes with an opening towards developing a Sámi Christology based on contextual liberation theology.
Christian opinions on abortion : An analysis of Christian ethical arguments on abortion and its connection to social responsibility
No full textIn this thesis I analyze different Christian ethical arguments on abortion and its connection to social responsibility. In the analysis I focus on the views that the Church of Sweden, the Roman Catholic Church, and the Word of Life have on the procurement of an abortion and how they connect social responsibility to abortions in society. I also analyze how the different churches uses the Bible in their argumentation on abortion. The Church of Sweden is the only one of the three churches that is pro-abortion which they base on the belief that there is a relevant difference between a fetus and a born child. The fetus doesn’t have the full human value which means that the Christian responsibility to protect the human life doesn’t apply to it, making abortion justifiable. The Roman Catholic Church and the Word of Life instead believes that the human life must be protected from conception, making abortion strictly forbidden since it is equal to killing a human. The Catholic Church therefore also argues that abortion should be illegal because of its similarities with murder. All three of the churches believes that it is important that the society gives parents financial and other forms of support to give them alternatives to abortion. The Roman Catholic Church and the Word of Life has the goal that the support completely will remove abortions from society. The Church of Sweden instead has the goal to give parents the choice to either give birth to the child or to procure an abortion and that the support will give them a freer choice since it will remove some of the burdens of a child that can force them to a certain decision. In their argumentation on abortion the Word of Life uses the Bible directly basing their theology that the human life must be protected from conception directly on passages from the Bible. The ten commandments are also directly used to show the wrong in killing a human life. The Catholic Church also refers to the Bible in general and the ten commandments in their argumentation, but they also refer to the church tradition. They base their theology on the value of life from conception on what the church has believed throughout history and not directly on the Bible. The Church of Sweden never directly refers to the Bible in their argumentation on abortion, but they use general ethical principles they base on the life and teachings of Jesus Christ, giving them an indirect use of biblical values.
En generations kamp: Kenyanska ungdomars motstånd mot korruption : En fältstudie om hur Generation Z i Nairobi uppfattar och bemöter korruption i sina liv
No full textThis thesis explores how young people in Nairobi, Kenya, navigate a daily reality shaped by corruption, while simultaneously seeking to challenge it. Focusing on participants in the so-called Gen Z protests during the summer of 2024, the study examines how social norms and a lack of institutional trust shape both resistance and compliance. The aim has been to understand how youth describe their experience with everyday corruption, as well as how they perceive their possibilites and limitations when it comes to taking action. Through a qualitative field study involving ten semi-structured interviews, the material is analyzed using Social Norm Theory and Collective Action Theory. The findings reveal a duality: Corruption is seen as morallyw wrong, yet often necessary in order to navigate a system that fails to protect ordinary citizens. Still, several participants demonstrate that resistance is possible, through digital activism, protest. and solidarity. The study concludes that even within a context of deep distrust, seeds of transformation are emerging. These young voices show that even small acts can challenge what is seen as normal, and potentially pave the way for new norms and future hope.
Revisiting Biblical Studies in Light of Reception Theory : Christian and Jewish Arabic Sources on Psalms 110 and 137
No full textThe purpose of the present paper is to revisit the interface between biblical studies, receptionexegesis, and reception theory. In the first part of the paper, we discuss what we believeto be the most important lessons learned from recent scholarship on the relationshipbetween these fields and highlight what we think is still an underestimated conclusion:if we assume that “meaning” is contextual rather than essential, the full(er) capacity of abiblical text is not discoverable until we have examined how it has appeared in various contexts.Related to this is the question of why and how texts survive and even thrive in newcontexts and in what way later authors utilize the “capacity” of the biblical texts, becauseeven if “meaning” is ultimately brought to texts by their readers, texts are in some sensesagents as well. To exemplify these discussions and the connection between reception exegesisand biblical criticism, two short examples from the reception of Psalms 110 and 137in medieval Christian Arabic and Judeo‑Arabic sources are presented. In the first example,we recapitulate findings on how inner‑biblical reception generates a complex web ofpotential interpretations but also how the ambivalence created in the process may be thegreatest asset of that text. It is also an example of where interpretation may teach us aboutthe life and thought of ancient and medieval communities and how they interacted withone another over the meaning of the biblical text. In contrast, the second example is morecentered on the “capacity” of the text and in what sense communities exploit that potentialfor their larger purposes
Justification as Becoming Creation : Eco-Soteriology in Dialogue with Eberhard Jüngel
No full textDet planetära nödläget aktualiserar de frågor om skuld, hopp och frälsning som står i centrum för rättfärdiggörelseläran. Avhandlingen undersöker därför denna lära i relation till nödlägets utmaningar. I dialog med den evangelisk-lutherska teologen Eberhard Jüngel utforskas hur nåden kan förstås som en räddande kraft som avslöjar lögnen om att vi människor skulle vara avskilda från den skapelse vi tillhör och är beroende av, och återinsätter oss i dess relationella sammanhang. Avhandlingens grundläggande antagande är att föreställningen om mänskligheten som åtskild från det mer-än-mänskliga är både ekologiskt och teologiskt problematisk. Frälsningsförståelsen behöver därför omtolkas så att frälsning inte framstår som ett avskiljande från världen, utan som ett hopp för hela skapelsen. Analysen identifierar som fruktbar Jüngels förståelse av syndens väsen som ett angrepp på den relationsväv som skapelse och skapare tillsammans utgör, hans tolkning av rättfärdiggörelsen som ett transcendent frälsande tilltal som sker i och genom relation, och den nyskapande potential detta tilltal bär. Begränsningarna rör främst hans teologis ensidiga språkcentrering, dess begränsade soteriologiska räckvidd och dess otillräckliga integration av skapelsens och offrens perspektiv. Genom denna analys utvecklas ett ekosoteriologiskt bidrag där rättfärdiggörelsen tolkas som en skapelseförvandlande nådeshändelse som talar sanning, frigör och återupprättar trasiga relationer. Därigenom bidrar studien med en vidareutveckling av luthersk rättfärdiggörelseteologi där mänskligheten försonas in i skapelsens helhet och fyller en lucka i tidigare forskning genom att uttolka den evangelisk-lutherska rättfärdiggörelseläran i ljuset av det planetära nödlägets existentiella och etiska frågor.The planetary emergency raises urgent questions of guilt, hope, and salvation—questions at the heart of the doctrine of justification. Accordingly, the dissertation examines this doctrine in relation to the challenges of the planetary emergency. In dialogue with the Evangelical Lutheran theologian Eberhard Jüngel, the study explores how grace can be understood as a saving force that exposes the lie that we humans are separated from the creation to which we belong and on which we depend, and re-inserts us into its relational fabric. The dissertation’s central premise is that viewing humanity as fundamentally separate from the more-than-human is both ecologically and theologically problematic. Salvation must therefore be reinterpreted so that it appears not as an escape from the world, but as a hope for all creation. The analysis highlights as fruitful Jüngel’s understanding of the nature of sin as an assault on the web of relationships that creation and Creator together constitute, his interpretation of justification as a transcendent saving address that takes place in and through relationship, and the new-creating potential this address carries. The main limitations concern the one-sided language-centrism of his theology, its limited soteriological scope, and its insufficient integration of the perspectives of creation and of victims. Building on this analysis, the study develops an ecological soteriological contribution in which justification is interpreted as a creation-transforming event of grace that speaks truth, brings liberation, and restores broken relationships. In doing so, it offers a further development of Lutheran justification theology in which humanity is reconciled into the wholeness of creation, filling a gap in previous research by interpreting the Evangelical Lutheran doctrine of justification in light of the existential and ethical questions of the planetary emergency