Prisons are for many an unknown world, and few know about the prison culture which includes unwritten rules, power structures, interactions and relationships between inmates and correctional employees.While many think that Swedish prisons are too comfortable,inmates are facing extreme stress due to surveillance and detention, by depriving inmates their possibility to shape their own lives. When the inmates is deprived of control over their own life?s the penal system have great power to shape and to influence the inmates.The purpose of this paper is to investigate prisoners' experiences of treatment and exercise of power in prisons. Starting point is to examine what are the kinds of relationships between prison officers and inmates from a power perspective, if there is any difference between the closed and open prisons and how the inmates affected by the structures that exist.Based on my overall purpose, and with my informant´s stories which revealed a number of similar points, four main headings were developed; Mass media and society´s view, and unknown world, interaction between inmates and prison officers and consequences.Prison officers with the role as a contact persons as well and other staff which work close to the inmates play a significant role by supporting through motivational interviewing and can help the inmates to gain insight about their life situation and actions. My informant?s underlined that a good contact person can either help or discourage.Inmates who contributed with their experiences express that there is a big difference between open-and closed prisons.

Summary in EnglishThe purpose of this essay has been to examine the Christology of Wolfhart Pannenberg, and especially his interpretation of the belief in Jesus as true God and true man. The consequences for his ontology and his view of the incarnation are also focused upon.Fundamental features in the Christology of Pannenberg demand a closer examination in this connection. First, christological method regarding which a certain development can be shown from the early to the late writings of Pannenberg. According to my view, the later Pannenberg is more balanced in his way of describing the christological movements "from above" and "from below" and how these movements complement each other. In contradistinction to his mature Systematic Theology, in Jesus, God and Man from the 1960s he was more categorically an advocate of the from-below-perspective.Secondly, Pannenberg risks his entire Christology claiming the historicity of the resurrection.

4. SammanfattningMitt syfte med den här uppsatsen har varit att undersöka förutsättningarna för en nutidsteologi utifrån frågeställningen: Vad utmärker en teologi som har ett öppet förhållningssätt dels mot andra religioner dels mot naturvetenskapens beskrivning av verkligheten? Jag har utgått från att en sådan ska kunna ge tillfredsställande förklaringar på förhållandet mellan tro och vetande, naturvetenskap och religion, och också på det faktum att det finns många religioner med delvis motsägande sanningsanspråk.Jag valde att utgå från Nathan Söderbloms beskrivning av ?Religionsproblemet?, och fann att hans lösning var att betrakta vetenskap och religion som två helt skilda företeelser med olika funktion. Naturvetenskap borde användas i utforskningen av den ?döda materien? och samhälls- och humanvetenskapen för att beskriva nutida och historiska företeelser och skeden.