Syftet med denna studie var att undersöka religionens betydelse för identiteten samt hur ungdomar tänker kring religion. Studien är baserad på en kvalitativ intervjustudie och detgenomfördes semistrukturerade intervjuer med fyra ungdomar. Det teoretiska ramverketbygger på Anthony Giddens och Thomas Ziehes identitetsteorier. Resultatet visade attungdomarna anser att religion har en stor betydelse för identitet samt att religionen kanpåverka individens vardag. Studiens resultat visade även att individens bakgrund påverkar hens religiositet.

Introduktion: Psykisk sjukdom är en ledande orsak till global ohälsa. Under covidpandemin ökade den psykiska ohälsan, samtidigt som intresset för religion och andlighet växte. Religion och andlighet är snarlika begrepp, där religion står för institutionaliserad praktik medan andlighet är individualistiskt präglad. Psykiatrins förhållningssätt till dessa områden kännetecknas av skepticism, trots att de ska vara en integrerad del av omvårdnaden. Syfte: Att beskriva andliga och religiösa erfarenheter och upplevelser hos personer inom psykiatrisk öppen- och slutenvård. Metod: En litteraturstudie med deskriptiv design användes. Resultatet baserades på tio artiklar med intervju som metod och två med mixad metod. Artiklarna kvalitetsgranskades med hjälp av SBU:s mall för kvalitativ metodik. Resultatet analyserades efter Forsberg och Wengströms mall för innehållsanalys. Teoretisk referensram för studien var Watsons omvårdnadsteori.  Resultat: Fyra teman identifierades: Andlighet och religion som resurs, Negativa aspekter av andlighet och religion, Olika andliga och religiösa uttryck samt Bemötande. Religion och andlighet var en resurs genom traditionellt religiösa eller individualistiska andliga uttryck. Negativa aspekter framkom där stigma och stress framkallades av religiösa ledare och familj. Känslor av ensamhet förekom när stöd saknades. Sjuksköterskors syn på religion och andlighet hade betydelse för omvårdnaden av individer med psykiska sjukdomar. Slutsats: Som ansvarig för omvårdnaden av människor med psykisk sjukdom behöver sjuksköterskan ta hänsyn till andlighet och religion. Då individer efterfrågar andlig reflektion, bön eller meditation kan det bidra till tillfrisknande att bli bemött med öppenhet. Personcentrerad omvårdnad som utgår från individens behov möjliggör religion och andlighet som resurs snarare än belastning. / Introduction: Mental illness is a leading cause of global ill health. During the covid pandemic, mental illness increased, as did the interest in religion and spirituality. Religion and spirituality are similar concepts, where religion can be described as institutionalized practice and spirituality as individualistic. Psychiatry’s approach to these areas is characterized by skepticism even though they should be an integral part of nursing. Aim: To describe the spiritual and religious experiences of people in psychiatric outpatient and inpatient care.  Method: A literature study with a descriptive design was used. The result was based on ten articles with interview as method and two with mixed method. The articles were quality checked using SBU’s template for qualitative methodology. The results were analyzed according to Forsberg and Wengström’s template for content analysis. The theoretical frame of reference was Watson’s nursing theory.   Result: Four themes were identified: Spirituality and religion as a resource, Negative aspects of spirituality and religion, Different spiritual and religious expressions and Interaction. Religion and spirituality were a resource through traditionally religious or individualistic spiritual expressions. Negative aspects emerged where stigma and stress were induced by religious leaders and family. Feelings of loneliness occurred when support was lacking. Nurses’ views on religion and spirituality were important for the care of individuals with mental illnesses. Conclusion: As responsible for the care of people with mental illness, the nurse needs to take spirituality and religion into account. When individuals request spiritual reflection, prayer or meditation, being met with openness can contribute to recovery. Person-centered care that is based on the needs of the individual enables religion and spirituality as a resource rather than a burden.

Eine Typologie für Texte, die der Domäne „Religion“ zugeordnet werden sollen, steht vor verschiedenen Problemen, die sich für Texte aus ‚profanen‘ oder ‚säkularen‘ Diskursbereichen nicht stellen. Zum einen ist die Abgrenzung zum ‚Profanen‘ oder ‚Säkularen‘ und damit die Klärung der Frage, weshalb sprachliche Einheiten als ‚religiös‘ klassifiziert werden, strittig. Zum anderen ist die kommunikative Prägung der Domäne „Religion“ alles andere als knapp zu charakterisieren – dies hängt im Wesentlichen mit der Frage danach zusammen, wer einen Text und dessen Kommunikation (oder/und dessen Vollzug) zu welcher Zeit und an welchem Ort verantwortet. Die letzte Frage betrifft die kommunikativen Besonderheiten der Situationen, in denen die Texte, die der Domäne „Religion“ zugeschrieben werden, kommuniziert werden. Da eine Kommunikationstypologie für die Domäne „Religion“ bisher fehlt, versucht dieser Artikel kommunikative Grundkonstellationen zu skizzieren, die für die linguistische Beschreibung unerlässlich sind. Es wird hier also nicht darum gehen, Textsortentraditionen verschiedener Glaubensgemeinschaften nach der Art und Weise ihrer Überlieferung oder gar ihrem Status innerhalb der Glaubensgemeinschaften zu beleuchten, sondern es wird danach gefragt, was die grundlegenden kommunikativen Konstellationen der Domäne „Religion“ sind und unter welchen Bedingungen Texte in der Domäne „Religion“ kommuniziert werden können. [Aus der Einleitung]

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The purpose of this research paper is to analyze a historical, theological subject concerning the rationale for the transition from a Puritanical view of God at Harvard in the early seventeenth century to a Utilitarian perspective in the first part of the nineteenth century. The Puritans had a profound effect on Harvard, bringing with them severe discipline and an authoritarian view of God. As a result, many of the first Harvard students left the college never to return,[1] and the school had significant difficulties in maintaining an enrollment in its early years. Puritanism viewed students as being essentially depraved and only allowed to live by the grace of God. The Cambridge community portrayed the Lord as being an almost heartless, judgmental father, whose main concern was the discipline of the wayward children. This perspective led to regular beatings, cruelty, and a lack of concern for scholarship that encouraged the pursuit of multiple points of view. However with the coming of Romanticism and Unitarianism to Massachusetts in the early part of the nineteenth century, there was an emerging, change in the nature of truth with respect to God. The people envisioned the Lord, as a kindly parent, who was primarily concerned with the happiness of the individual and the community. With this perspective came a drastically different view of theology, wherein all points of view had to be examined and understood. The rigidity of Puritanism gave way to the more liberal Unitarianism, and God became part of a joyous experience of living. This paper examines the change that occurred at Harvard with respect to the University’s view of God and its impact on the academic curricula. It considers the reasons for the charge and the view of the students, faculty, and administration. It a analyzes how changes within a community can have a profound influence on changes within a college, and it provides a basis for academic freedom that is the basis for academic freedom—a concept that was alien to the Puritans. The key question is whether it has been successful in shaping the development of academia or whether it has caused more chaos than success? [1] George M. Marsden. The Soul of the American University (Oxford: Oxford, 1994) 33-5.

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This thesis explores the theological and societal underpinnings of Boëtius Murenius's judgements regarding the administration of communion during his clerical visitations in mid-17th century Åland. By examining the visitation protocols written by Murenius, a contract dean in Åland during the 1600s, the study investigates his rulings on communion-related cases, reflecting upon the role of religion as a moral authority and its impact on societal structures during a transformative period in Swedish history. The study considers Murenius's detailed records which reveal his handling of sixteen cases related to clergy misconduct in communion delivery, among other pastoral duties. The analysis is framed around the question of how Murenius adjudicated communion-related cases during his visitations. The study aims to shed light on the interaction between church doctrines and secular societal norms and values, as reflected in Murenius's judgements. Comparisons are drawn to contemporary issues, such as the administration of digital communion during the COVID-19 pandemic, highlighting the continuity and challenges in maintaining religious practices and traditions. The thesis concludes that while Murenius upheld sacred practices, he showed mercy and understanding, balancing religious doctrine with human imperfections. His approach reflects broader Reformation theological perspectives, emphasizing the significance of communion within Lutheran faith. The study underscores a historical continuity in managing religious practices, offering insights into the complex interplay between religion, morality, and society, and suggests avenues for future research to further understand this dynamic relationship.

This is a study of religion and popular culture with a focus on the film industry. The purpose of this bachelor thesis is to create an increased understandning of how religion can be expressed in film and contribute to an understanding of the way religious themes can be expressed in popular culture. Furthermore, the purpose of this bachelor thesis is to examine which messianic features are found in Dune's main character Paul Atreides. Additionally, how Bene Gesserit as well as fremen both contribute to the messianic concept in the film Dune (2021). Two theoretical concepts have been used in this study: Axelson's theory of the messiah-figure and religious syncretism. The method is a qualitative content analysis and to achieve the purpose of the inquiry this method will be used by examining the film Dune (2021). The messianic features of Paul Atreides will be examined with the use of Axelson's theory of the messiah-figure. The analysis shows several messianic features that emerge, Dune's main character Paul Atreides had doubts, unsure of this identity and visions as messianic features. Furthermore, Bene Gesserit has contributed to the messianic concept as the intermediator by creating the messiah. Additionally, the fremen have the function of a chosen as well as an opressed people and has contributed to the messianic concept in this way. The chosen and opressed people as an idea have been borrowed from judaism. Additionally, the idea of mahdi have been borrowed from shia islam which is a concept about a messiah who will return to earth and create justice. These two concepts from judaism and shia islam shows different features from religion that has been expressed in the film Dune (2021).

Religious diversity largely defines the present religious situation; comparative theology adaptively responds to this situation by comparing influential theological hypotheses from different contexts and developing theological hypotheses from that inquiry. The popularity and sophistication of the Bhagavad-Gītā and Fourth Gospel make these scriptures excellent comparative candidates. This dissertation situates these scriptures, interprets them, compares them, and constructs a philosophical theology from the comparison. Part I follows J.A.B. van Buitenen, Angelika Malinar, and Emily Hudson by situating the Bhagavad-Gītā in its original epic context, the Mahābhārata, and philosophical context: Sāṅkhya and Vedānta darśanas. It follows Robert Hill and George MacRae by situating “John” against its dual first-century backgrounds: Judaism and Hellenism. Part II provides an original interpretation of the scriptures. With Śaṅkara, Abhinavagupta, and Hudson, the dissertation interprets the Bhagavad-Gītā as reorienting Arjuna to see the subtlety of karma and dharma and to realize non-duality with Kṛṣṇa/Ātman/Brahman in the devotee’s heart. With Bultmann, Eckhart, Hill, and Neville, the dissertation interprets John as anti-gnostically affirming the cosmos as God’s Logos expression, which elicits love as the appropriate response to the Logos. Part III compares the scriptures in respect to ultimate reality and human existence, the main comparative categories. Ultimate reality comprises four subcategories: (1) cosmic scope and nature, (2) cosmological metaphysics, (3) ontology, and (4) avatāra/incarnation. Despite notable differences, both scriptures emphasize the non- duality of the cosmos with its indeterminate (nirguṇa/ἀόρατος) ontological ground. Existence comprises four subcategories: obligation, comportment, engagement, and life’s meaning. Realizing nonduality with Brahman, seeing everything as the expression of the Logos, provides ecstatic freedom, and the courage to be. Part IV develops a philosophical theology from the comparison. Einstein’s relativity theories weigh the probability that the cosmos pulsates or dies. Evolutionary theory shows that consciousness emerges as an adaptation to environments, not environments for consciousness’s pleasure. After distinguishing physical cosmology from cosmological metaphysics, the dissertation dialectically argues that the cosmos is real, but contingent on the ontological one, which is indeterminate (empty/nothing) apart from its shining forth in the cosmological many. Although this theological hypothesis requires greater breadth for stabilization, it remains tentatively viable for today’s religious situation. / 2024-09-06T00:00:00Z

The dominance of the White Christ in Latin America has been used to lend “theological” support for social, racial, and colonial hierarchies of the Spanish in Ecuador. The rhetoric used to justify the blanqueamiento process continues to play an enormous role in Ecuadorian social mobility, and also determines how various ethnicities in Ecuador are governed and treated. The Indigenous and Afroecuadorian populations of Ecuador are subjected to significantly higher rates of violence, poverty, and disease than their Mestizo and White counterparts. Against the tide of this theological distortion, I will argue that the Black Christ of Daule subverts the dominant image of a White Christ along with its implied oppressive hierarchies, instead paving the way for a vision of liberation for Ecuadorian Catholics.