This essay is about human beings. These human beings in particular are Priests and LGBTQ-persons who work in the Swedish Church in Växjö diocese. During research I have conducted qualitative interviews with people who are LGBTQ-persons and work as Priests in Växjö diocese. These interviews have been analyzed through queer theory and Mary Douglas theory about anomalia.My aim with this essay is to find out what it means to be a LGBTQ- person and work as a priest in this diocese.I wanted to learn more about where the difficulties lie. How the Priests are treated by others and how they see themselves.

Burn out is common among people who work with other people and occurs in both ecclesiastical and non ecclesiastical context. In recent years, the phenomenon has attracted increasing attention in the Church of Sweden and among persons who hold a consecration service as Priests.The purpose of this essay is to study the text material from the two authors (Lennart Belfrage 2009 and Martin Petré 2013) and to analyze and describe them. Another goal is to see how the coping theory may be helpful for this group of Priests to handle the situation arising in the time of burnout.I have used the qualitative research and hermeneutics method for categorize and encode the material in order to interpret and understand the underlying causes that could explain burnout among Priests in the Church of SwedenPargaments (1997) coping theory has been important for analysis and explanation of burnout among a group of Priests in the Church of Sweden.In the result, I have found four components that may be useful in the understanding of the cause of burnout. The analysis shows that Pargaments (1997) coping theory is useful to manage complex situations for example burnout, among Priests in the Church of Sweden..

This essay was written in order to elucidate how the Priests-to-be and working Priests experience the preparation for preaching during their training and if their identity as preachers depends on their preaching; how they refer to rhetoric and what the preparation training looks like.There is no Swedish research within this field, and even the existing international studies concentrate mostly on writing preparation within other occupations, e.g. economics, health care and public sectors. These studies also show that there are several discrepancies between the university preparation for professional writing and speaking and the professional discourse.In order to carry out the investigation the author has interviewed Priests-to-be and working Priests and examined the syllabi for homiletics and rhetoric. The result of this analysis offers a better insight into the nature of the training in preparing sermons that Swedish Priests obtain during their professional education. The author refers to the results of other scientific investigations concerning preparation for professional writing and speaking and concludes that there are similar difficulties within the priest training, e.g.

The purpose of my research is to describe the substance in three different wedding conversations, and study how the role of the priest is designed in these conversations. The foundation of my study contains authentical conversations and interviews from three Priests and three couples. My main material is the authentical conversations but the content of the study, with supplementary interviews with the priest and the couple, render possible a perspective analysis of the wedding conversations from both sides. My conclusion is that the three Priests expresses a different role in each conversation and the couples are powerless in the face of the Priests. The dominate conversationsstrategy plays a decisive role for the matter and the character part of the priest in these conversations..

My intention with writing this essay is to find out how and in what way the Priests in the Allhelgona Church in Stockholm use or are influenced by the ideas of C. G. Jung. This could be in their theology, their sermons or in their private counselling with members of the church.I have gathered a few interviews for this essay with the Priests Olle Carlsson and Mary Philipsson which I have then analyzed and drawn conclusions from.Finally I make an assessment of the information and also see what problems may arise out of incorporating Jungian themes into a Christian atmosphere..

The purpose of this essay is to examine clergywomen?s experience of discrimination within the Swedish church as to clergywomen?s opinions about their work and their work situation and how they handle contingent discrimination. The method used in this essay is qualitative, and in order to create an understanding of the topic we have used semi structured interviews and text analysis. Three clergywomen have been interviewed and in addition to this we have studied four clergywomen's reports to JämO regarding gender discrimination. The analysis is based upon a social constructivist perspective and Hirdman's gender system theory.

For almost a century the debate about women as ordained servants in the Church of Sweden has raged on and on. The decision to open up the priesthood for both genders in 1958 was a milestone in the women?s liberation movement as well as it marks an important time in the church history. The debate has mainly been about how to interpret scripture, who has the right to do so, and so on. Feminist theology has become one way in recent decades to paint a wider and more nuanced picture of history and how to interpret the texts often used to repress women.This essay surveys some of the steps towards that decision, as well as it paints a rough picture of what leadership among women in the church could involve before ordination became an option.

For almost a century the debate about women as ordained servants in the Church of Sweden has raged on and on. The decision to open up the priesthood for both genders in 1958 was a milestone in the women?s liberation movement as well as it marks an important time in the church history. The debate has mainly been about how to interpret scripture, who has the right to do so, and so on. Feminist theology has become one way in recent decades to paint a wider and more nuanced picture of history and how to interpret the texts often used to repress women.This essay surveys some of the steps towards that decision, as well as it paints a rough picture of what leadership among women in the church could involve before ordination became an option.

For almost a century the debate about women as ordained servants in the Church of Sweden has raged on and on. The decision to open up the priesthood for both genders in 1958 was a milestone in the women?s liberation movement as well as it marks an important time in the church history. The debate has mainly been about how to interpret scripture, who has the right to do so, and so on. Feminist theology has become one way in recent decades to paint a wider and more nuanced picture of history and how to interpret the texts often used to repress women.This essay surveys some of the steps towards that decision, as well as it paints a rough picture of what leadership among women in the church could involve before ordination became an option.

For almost a century the debate about women as ordained servants in the Church of Sweden has raged on and on. The decision to open up the priesthood for both genders in 1958 was a milestone in the women?s liberation movement as well as it marks an important time in the church history. The debate has mainly been about how to interpret scripture, who has the right to do so, and so on. Feminist theology has become one way in recent decades to paint a wider and more nuanced picture of history and how to interpret the texts often used to repress women.This essay surveys some of the steps towards that decision, as well as it paints a rough picture of what leadership among women in the church could involve before ordination became an option.

The purpose of this study was to investigate what view of humans that emerges when Priests/reverends talk about man in relation to baptism. The study consists of qualitative interviews with four Priests/reverends. There were two representatives from the church of Sweden, and two from the Pentecostal church. The aim and questions in the study focus on what view of humans that emerges. Will there be similarities and differences in the view of humans, and is it possible to refer the result to the respective church.

During the period of occupation of Norway between the years 1940-1945 the National Lutheran Church took the responsibility of supporting the Norweigans in their ideological battle against the Nazis. This was a period named Holdningskampen in Norwegian history. One person to remember was Eivind Berggrav, bishop in Oslo diocese. He was the one responsible for the theological document of importance Kirkens Grunn that became important as a document against the Nazis and the small percentage of Christians that related to the naziinspired-church. Berggrav was also one of the founders of Den Midlertidlige Kirkeledelsen, the organisation responsible for the non-nazified churches.

From being an exotic small religion that has existed at a fading presence in southern Iraq and Iran mandeism has moved to the West and Sweden. As more and more Mandaeans encounter a new culture and a new society in Sweden it affects not only them as individuals but also their religion mandeism. In this essay, I have begun to examine how Mandaeans think about their identity and religion. I have taken my starting point in a broad theoretical discussion of identity, religion and secularisation. Mandeism is a gnostic religion that probably has its roots in today?s Israel / Palestine and sees John the Baptist as the last prophet.

Few rectory gardens are today remaining in their former design and the cultural heritage that they represent are disappearing. Since 1987-88 the parishes are no longer bound to keep housing for their Priests, which means that they, for economical reasons, are starting to sell their rectories. With this in mind, a group of people, growing up in rectories in Småland and Öland between the 1930th and 1950th, formed an interest group to save the memory of their rectory gardens. On the basis of their memories, they have written a couple of descriptions of the rectories, which describe the gardens content, design and the life they once lived there. With this compilation of the 14 rectory gardens I want to keep the memory of them and create a ground for future work in this field. Historically the rectory gardens played an important roll as patterns and examples in the countryside.

The Purpose of this essay is to seek an answer to whether or not a conflict exists between Priests of the Assyrian Church, the Syrian Orthodox Church and the Coptic Church in contemporary Swedish society, as well as to examine the environment between the three. The theological dissimilarities will be studied (from a historical standpoint), along with the interviewed participants views on the division in Christianity which will be presented also. I choose to interview six Priests/chorbishops who live and work in Sweden, and the result was analyzed according to the senior professor of peace- and conflict, Peter Wallensteen?s theories on conflict and conflict resolution, where important issues are laid out to identify the core problem, and theological differences are discussed and compared from a union perspective.The result of the interviews illustrate a clear response that the participants experience a lack of functioning collaborations (from the Assyrians Church view, a collaboration is absent from the Syrian Orthodox Church and the Coptic Church, and vice versa) and most of the participants experience negative consequences from the divide in churches, as they strive for unity in Christianity as a whole. The theological differences between the churches proves not to be as significant as expected, the actual predicament lies partly in language-and phrase division along with a general rejection of each other?s interpretations.