Christianity has for a long time played a significant role in the Swedish school system, which can be seen in the syllabus of the course religion in 2011 where Christianity got a special status and the Christian alignments were explicit named. The aim of this essay was to see whether, and if so how, Christianity and its three alignments ? Catholicism, Orthodoxy and Protestantism ? had developed a greater impact in religion textbooks for grades 7?9 adapted to Lgr 11 compared to Lpo 94 and partly to see if there had been any changes and to what extent. The main question concerned whether Christianity had a greater impact in religion textbooks adapted to Lgr 11 than Lpo 94 and how Christianity could be seen as culture-religion. The sub-questions concerned whether there was any differences in what Christianity is and to what extent Christianity were represented in religion textbooks, but also if any difference to what range the three alignments where represented. The study consisted of six religion textbooks for grades 7?9, where three were adapted to Lpo 94 and three to Lgr 11.

The main aim of my research essay is to examine two congregations, one in Sweden and one in Democratic Republic of Congo, how theology and the life in the church shape the cultural context. The analysis uses semi-structured interviews of two pastors responsible for organizing the Easter celebration in their churches. The interviews serve the purpose to reveal how they apply theology in their context, how they interpret the Easter celebration liturgically in relation to the early church and how they perceive the cultural development in the congregations Easter celebration 2010-11. To give complementary insights to the interviews I use computer-aided interviews with members of the congregations. The methodological approach is based on a study of contextual theological theories, Easter traditions in the early church, Easter theologies and then applying these theories in the interviews.

My problem comes out of the bigger question ?why the Catholic church is featured in horror films whenever a religious organization is in one?? I have detected in the horror films that I've seen that when a religious organization is in a horror movie it's the Catholic church that gets to act as church and religion. I have chosen the following problem: How is the Catholic church presented in the horror movies The Exorcist and The Rite, and how can one understand these presentations from a role theoretic perspective?Since role theory has it's background in the world of the theater with it's actors and roles, it came naturally to use role theory, and specifically Goffmans dramatic model. I've used this model in a film analysis of the movies.

My problem comes out of the bigger question ?why the Catholic church is featured in horror films whenever a religious organization is in one?? I have detected in the horror films that I've seen that when a religious organization is in a horror movie it's the Catholic church that gets to act as church and religion. I have chosen the following problem: How is the Catholic church presented in the horror movies The Exorcist and The Rite, and how can one understand these presentations from a role theoretic perspective?Since role theory has it's background in the world of the theater with it's actors and roles, it came naturally to use role theory, and specifically Goffmans dramatic model. I've used this model in a film analysis of the movies.

The aim of this paper is to compare the theology of Dietrich Bonhoeffer and the belief, confession and faith of the Swedish church in order to see similarity. The research questions that have been used are:1: What is the main feature of Dietrich Bonhoeffers theology?2. What are the main feature the belief, confession and faith of the Swedish church?3: Which are the similarities between the main feature of Dietrich Bonhoeffers theology and the main feature of Swedish church belief, confession and faith?The research method that has been used is comparative where the Dietrich Bonhoeffers theology is compared whit the Swedish church belief, confession and faith.

Religious congregations and social work have long been a neglected field of research. Although the number of studies have increased during the last twenty years. With a starting point in the situation in this field of research and in the current public debate in Sweden the focus of this study will be on how Christian and Muslim congregations view cooperating with the municipalities, organizations, the religious community to whom which the congregation belongs and how the congregations view cooperating with other religious communities. Qualitative method of research was used. Representatives of four religious congregations was interviewed; a deacon in a congregation in the Swedish Lutheran Church, a pastor in a congregation belonging to the Mission Covenent Church of Sweden, the chairman in a the board of a Muslim congregation and volunteerleader in another Muslim congregation.

My problem comes out of the bigger question ?why the Catholic church is featured in horror films whenever a religious organization is in one?? I have detected in the horror films that I've seen that when a religious organization is in a horror movie it's the Catholic church that gets to act as church and religion. I have chosen the following problem: How is the Catholic church presented in the horror movies The Exorcist and The Rite, and how can one understand these presentations from a role theoretic perspective?Since role theory has it's background in the world of the theater with it's actors and roles, it came naturally to use role theory, and specifically Goffmans dramatic model. I've used this model in a film analysis of the movies.

The future of Christianity is something that has been, and still is, discussed all over the world. Atthe first sight it can look like this religion, that has former been so big all over Europe, isdiminishing. More and more people are leaving the church and the church-benches are very seldomfilled. In our society it is the individual that is important and the moral life is changing. But, this donot still have to be the end of Christianity, which some people believe.

In 1809 the citizens of Sweden where given the freedom to practice their Christian faith through the Swedish constitution of 1809, 16 §. This proclaimed that there should be religious freedom in Sweden, albeit restricted to Evangelical-Lutheran faith. Although after the law regarding dissenters was passed in 1860 by choosing another church than the Evangelical-Lutheran church you lost some civic rights, for example you could not become a public official. The freedom to choose religious affiliation was given through the Law of Religious Freedom in 1951. The purpose of this study is to evaluate in what way the concept of religious freedom has developed in Swedish law between 1809 and 1951.In the background I treat two historical events and one era, with focus upon religious freedom, which have in my opinion influenced the view of religious freedom in Sweden during the chosen period of 1809?1951.

The question of euthanasia has kept pre-occupying and agitating the minds of thinkers, sweeping the globe, pummelling pedagogy, assailing assumptions, and bludgeoning biases. Both the moralist, ethicist, theologian, psychologist, educationist, anthropologist, politician, physician, patient as well as the common man in the street are interested in it. This pervading interest simply arises out of the fact that euthanasia involves the question of life, and life is something that is a common denominator to all men.The controversy hinges on the fact that, there are divergent views on the moral question of euthanasia. While some would unflinchingly opt for euthanasia others would prefer to oppose it to the best of their strength, yet others will remain agnostic about it. But the issue here remains: is euthanasia in any way morally justified? Has human life an intrinsic value? Or is human life valuable only when it is healthy? Are we the ones who decide when to die? Has the physician any right to either assist or terminate the life of the patient simply on account of suffering? Has the patient any right to end his/her life? Are there some conditions in which euthanasia could be allowed? Is suffering meaningless?The topic of my project is: THE MORALITY OF EUTHANASIA IN THE LIGHT OF THE CATHOLIC CHURCH?S TEACHING.

My problem comes out of the bigger question ?why the Catholic church is featured in horror films whenever a religious organization is in one?? I have detected in the horror films that I've seen that when a religious organization is in a horror movie it's the Catholic church that gets to act as church and religion. I have chosen the following problem: How is the Catholic church presented in the horror movies The Exorcist and The Rite, and how can one understand these presentations from a role theoretic perspective?Since role theory has it's background in the world of the theater with it's actors and roles, it came naturally to use role theory, and specifically Goffmans dramatic model. I've used this model in a film analysis of the movies.

AbstractThe purpose for writing this essay is to study the culture of kindness in the Church of Sweden, as the church constitutes as an idealistic organization (non-profit or voluntary organization).The focal point is on how such a culture affects the employees, and if any new componentsthat can amplify the concept can be distinguished.To do this a case study-design has been employed. The primary sources are qualitativeinterviews with six employees in a congregation in the Church of Sweden, and participantobservations on two different occasions at the same congregation.Theories of organizational sociology has been applied to the material, more specific Edgar HSchein?s definition of organizational culture and the concept of a culture of kindness (derivingfrom a report by the Swedish Work Environment Authority) as a specific part of the church?sorganizational culture.The conclusions we can make from our study is that a culture of kindness affect employees inboth a positive and a negative way. There are many expectations that come with working inthe Church of Sweden, and these do have an effect on the work performed. There is alsoevidence pointing to the fact that leadership can counteract the fear of conflicts that otherwiseis associated with the culture of kindness.

Title: Hymns - a way to simplicity and beauty. The purpose of this paper is to study what makes hymns appreciated. In a questionnaire, 42 individuals responded to questions concerning lyrics, music, the hymn as a whole, their personal relationship to hymns and their church commitment. They also stated their gender and age. My aim has been to discover whether there are similarities and differences in the given responses and to study the influence of church connections and gender.

AbstractTitle: The picture of the Swedish church - Young peoples image of the organization in comparison with the organizations profile (Bilden av Svenska kyrkan ? Unga människors image av organisationen i jämförelse med organisationens profil)Number of pages: 55 (57 including enclosures)Author: Ebba GöranzonTutor: Göran SvenssonCourse: Media and Communication Studies CPeriod: Fall 2006University: Division of Media and Communication, Department of Information Science, Uppsala UniversityAim: The aim of this essay is to study the external communication of the Swedish Church, and how they want young people (16-18 years old) to perceive them. Further I would like to compare that information with how young people actually perceive the Swedish church. Do the both pictures agree?Method/Material: Together with literature studies, a qualitive method has been used and four focus group interviews with a total of 16 informants have been conducted.

This study deals with questions about male and female, power and church, related to the Mariologies of three prominent leaders in the Church of Sweden in the last century: Erling Eidem, Paulina Mariadotter and Cristina Grenholm. The mentioned topics are important for conservative High Church people as well as for radical feminists, and they are therefore necessary to address in the context of discussions about the church´s identity and the search of greater unity.Each Mariology is related to contemporary ideas about the relations between male and female, and to the tradition of the church as the leaders themselves see it. During the years 1920-2010 the relations between the sexes changed a lot as a result of the impact of modernity, which also affected how people perceived the relationship between the individual and the tradition/authorities. The present study concludes that there is a connection between Mariology and contemporary ideas about male and female. However, the Mariologist´s attitude to the tradition of the church seems to decide which perspective is allowed to dominate.