I uppsatsen görs en kartläggande undersökning av den koreanska kristna minoriteten i Stockholm. Undersökningen är byggd på intervjuer av pastorer i de olika församlingarna. Deras svar har sedan jämförts med undersökningar av koreanska kristna församlingar i USA.  Uppsatsens slutsats är att den koreanska kristna minoriteten i Stockholm är ett eget fenomen som i mycket skiljer sig från koreanska kristna församlingar i USA. De huvudsakliga skillnaderna är att församlingarna inte har lika stor roll som språk och kulturförmedlare samt att kvinnor verkar ha större inflytande.

I den här uppsatsen har jag undersökt hur Jesus förkunnelse om Guds rike kan förstås utifrån Lukasevangeliet. Att närstudera ett enda evangelium, och dessutom inte hela evangeliet utan bara fyra perikoper i det, innebär en mycket tydlig avgränsning. Värdet i att försöka förstå vad Jesus säger utifrån denna enskilda sammanhängande källa är att den kan ha ett större djup än en bild som sätts ihop av ett godtyckligt antal fragment från olika källor. I Lukasevangeliet nämner Jesus ordet rike med syftning på Guds rike över 20 gånger fördelat på 18 episoder. Med metoden diskursanalys har jag delat in dessa ställen i tre kategorier som jag kallar diskurs A, B och C. Diskurs A handlar om att Guds rike har högsta prioritet, men beskriver inte riket. Diskurs B beskriver på olika sätt hur Guds rike är. Diskurs C omtalar Guds rike som ett löfte. De fyra perikoper jag analyserar i detalj representerar på olika sätt de diskurser jag identifierat i evangeliet som helhet. Luk 11:1-4 hör till diskurs A, Luk 11:14-23 och Luk 17:20-21 till diskurs B, och Luk 22:24-30 till diskurs C. Traditionen att författaren till dubbelverket Lukasevangeliet och Apostlagärningarna är just Lukas går tillbaka till mitten av 100-talet. Verket utmärks av universalism och en viss syn på rikedom och fattigdom som antagligen kom från författarens församling i Antiochia. Där predikades evangeliet för icke-judar, och där fanns engagemanget i de fattiga och behövande. Det var viktigt att inte fastna i det världsliga livet och lockas att samla rikedomar. Lärjungaskapet skulle vara helhjärtat. När Jesus talar om Guds rike i Lukasevangeliet kan det låta som om det handlar om ett territorium. Men begreppet Guds rike, i grundtexten ἡ βασιλείατοῦΘεοῦ, betyder snarare Guds herravälde. Det är inte ett område eller en plats, utan ett tillstånd som är bestämt av att Gud regerar. Samtidigt är det omöjligt att härska i ingenstans, så det finns ändå ett underförstått territorium i begreppet. Det fanns en dubbelhet i uppfattningen om Guds rike på Jesus tid som innebar att det både var en aktuell tillämplig föreställning på världens aktuella situation och en eskatologisk föreställning. Genom en detaljexegetisk analys av grundtexten för varje perikop har jag nått fram till slutsatser om texternas teologiska budskap om Guds rike. Analysen av Luk 11:1-4 visar att Herrens bön innehåller en indirekt beskrivning av Guds rike som ett idealtillstånd. Gud förutsätts ha makten att få riket till stånd, men människornas vilja och aktivitet spelar också roll. Perikopen Luk 11:14-20 visar att Guds rike är där Gud verkar. Det kan vara här och nu. Gud verkar i Jesus när han befriar en man från en stum demon. Men han verkar inte bara i Jesus utan i alla som gör gott. I perikopen Luk 17:20-21 ställs frågan när Guds rike ska komma, och Jesus svarar på ett sätt som får det att verka inom räckhåll redan i nuet. I Jesus löfte till lärjungarna om jämlik gemenskap med honom själv i sitt eget rike i Luk 22:28-30 jämställer han sig själv med Gud. Han lovar en framtid i härlighet för dem som är honom trogna. Ett försök till syntes av de teologiska budskap som analysen av varje perikop lett fram till är att Guds rike enligt Lukasevangeliet verkar syfta på det alltigenom godas seger över det onda. Begreppet mister dock inte sin mångtydighet och gåtfullhet för det. Det analyserna främst bidrar till är att belysa grundtextens möjliga betydelser, som med nödvändighet begränsas i varje översättning. / In this thesis I have examined how Jesus' proclamation of the kingdom of God can be understood from the Gospel of Luke. A close examination of a single gospel, and moreover not the whole gospel but only four pericopes in it, narrows the scope considerably. The value in trying to understand what Jesus is saying based on this single coherent source is that it can have a greater depth than the picture put together by any number of fragments from different sources. In Luke's Gospel Jesus mentions the word kingdom as referring to the Kingdom of God over 20 times, in a total of 18 episodes. With the method of discourse analysis, I have divided these occurrences into three categories which I call the discourse of A, B and C. Discourse A is about the kingdom of God having the highest priority, but there is no description of the kingdom. Discourse B describes the kingdom of God in some way. Discourse C mentions the kingdom of God as a promise. The four pericopes I analyze in detail, in different ways represent the discourses I have identified in the gospel as a whole. Lk 11:1-4 belong to discourse A, Lk 11:14-23 and Lk 17:20-21 to discourse B, and Lk 22:24-30 to discourse C. The tradition that the author of the double work of Luke-Acts is precisely Luke, goes back to the mid 100's. The work is characterized by universalism and a certain vision of wealth and poverty that probably came from the author's congregation in Antioch. There the gospel to non-Jews was preached, and there was commitment in the poor and needy. It was important not to get caught up in the worldly life and be tempted to accumulate wealth. Discipleship should be wholehearted. When Jesus speaks of the kingdom of God in the Gospel of Luke, it may sound as if it is about a territory. But the concept of the kingdom of God, in the original text ἡ βασιλεία τοῦ Θεοῦ means rather God's dominion. It is not an area or a place, but a state that is determined by God's reign. At the same time, it is impossible to rule ”nowhere”, so there is still a territory implicit in the concept. There was a duality in the perception of the kingdom of God in Jesus' time, which meant that it was both a way of conceiving the world's current situation and an eschatological concept. Through a detailed exegetical analysis of the basic text for each pericope I have reached conclusions on the theological message of the kingdom of God in the texts. The analysis of Lk 11:1-4 shows that the Lord's Prayer contains an indirect description of God's kingdom as an ideal state. God is assumed to have the power to bring the kingdom into being, but the human will and activity also plays a role. Pericope Lk 11:14-20 shows that God's kingdom is where God is at work. It can be here and now. God works through Jesus when he frees a man from a dumb demon. But he doesn't only work through Jesus but through all who do good. In pericope Lk 17:20-21 the question of when the kingdom of God will come is asked, and Jesus responds in a way that makes the kingdom seem within reach already in the present. In Jesus' promise to the disciples of equal fellowship with him in his own kingdom in Lk 22:28-30, he equates himself with God. He promises a future of glory for those who are faithful to him. An attempt at a synthesis of the theological messages that the analyses of the four pericopes led to, is that the kingdom of God according to the Gospel of Luke seems to refer to the victory of the perfect good over evil. The concept of the kingdom remains ambiguous and mysterious. What the analyses contribute to is mainly highlighting the possible meanings of the received text, which are inevitably limited in each translation.

Church Women United incorporated in December 1941 as an interdenominational and interracial movement of liberal Protestant women committed to social reform. The one hundred organizers represented ten million Protestant women across the United States. They organized with the express purposes of helping to bring peace on Earth and to develop total equality within all humanity. Church Women United was the bridge between the First and Second Wave of Feminism and the bridge between the Social Gospel and Social Justice Movements. Additionally they connected laterally with numerous social and religious groups across American society. As such, they exemplify the continuity and matrix of reform in American history. Because they worked to promote international peace, develop positive race relations, and advance women’s rights, their campaigns give us a model for how to rectify the social problems of today. These women used communal prayer, politics, education, and hands-on labor to promote their ideas. They originated in collective prayer and continued this tool, but they added letter writing campaigns, public education forums, and lobbying politicians at all levels including the president to advance their goals. They held massive campaigns to collect needed items for war-torn countries and natural disaster areas as well as acting as counselors to the needy. They raised public awareness of issues facing migrant laborers, inner-city residents, Native Americans, Japanese internment detainees, and then worked hard to ameliorate the worst of these problems. They promoted literacy around the world, as well as new agricultural techniques to address human conditions that were known to lead to political and social unrest. This dissertation covers the mid-twentieth century while being predominately focused on the years 1941-1968. This study is built upon multiple archives across the United States and oral histories of movement leaders. It is one of the first interdenominational studies focused on the work of women in social reform work. This dissertation enlarges our knowledge of feminism and social reform work.

L’objectif de ce mémoire est d’analyser une praxis, la mienne, au moyen des techniques de la praxéologie, en tentant ainsi de réaffirmer le bien-fondé de mon travail d’auteure au service de la foi. En effet, la rédaction de Saffia, femme de Smyrne, débutée après une quinzaine d’années de vie professionnelle active en tant qu’écrivaine, me laisse croire que ce roman historique et sa présentation sont des outils adaptés pour transmettre l’Évangile. Ma recherche débute par une présentation générale de l’œuvre de fiction Saffia, femme de Smyrne ainsi que des conférences qui en découlent. Je mettrai ensuite en mots l’observation du discours secondaire, composé des appréciations ou des impressions de lecteurs. Mon interprétation ou mon hypothèse surgiront de ma problématisation par la question praxéologique Pourquoi est-ce que je fais ce que je fais et seront formulées au moyen des cinq fonctions d’élaboration. La partie ayant trait à la transmission de l’Évangile sera évaluée par des lectures en théologie, qui mettent en exergue les études d’auteurs : Jean-Guy Nadeau, Pierre Vadeboncœur, et Norbert Greinacher tandis que celle référant aux sciences humaines sera étudiée au moyen des œuvres de spécialistes Gérard Delteil, Régis Debray, Félix Moser et Antoine Compagnon. Soutenue par ces différentes études, je serai en mesure de mieux définir ce que la fiction en général peut apporter à la transmission de l’Évangile en m’appuyant sur l’étude de la fiction en théologie faite par des auteurs comme Paul Ricœur et Joseph Moingt. Je conclurai par une réflexion sur le mode de transmission de Saffia, femme de Smyrne et, je l’espère, par une explication de la raison pour laquelle je continuerai à utiliser la fiction pour transmettre l’Évangile. Une courte nouvelle me permettra d’appliquer mon étude et ainsi d’ouvrir ma réflexion dans une praxis. / The objective of this dissertation is to analyze a praxis, mine, using praxeology techniques, in an attempt at reaffirming the validity of my work as an author serving faith. As a matter of fact, the writing of Saffia, femme de Smyrne, which started after about fifteen years of an active professional life as a writer, lead me to believe that this historical novel and its presentation are tools adapted for the transmission of the Gospel. My research begins with a general presentation of the work of fiction, Saffia, femme de Smyrne, as well as the ensuing conferences. I then put into words the observation of the secondary discourse composed of readers’ opinions or impressions. My interpretation and/or hypothesis arise from my problematisation defined by the praxeological question Why do I do what I do and through the five development functions. The part relating to the transmission of the Gospel is evaluated through readings in theology which highlight the studies of authors such as Jean-Guy Nadeau, Pierre Vadeboncœur, and Norbert Greinacher, while that referring to the social sciences is studied using works of specialists such as Gérard Delteil, Régis Debray, Félix Moser and Antoine Compagnon. Supported by these different studies, I am in a better position to define what fiction can bring to the transmission of the Gospel based on studies of fiction in theology by authors such as Paul Ricœur and Joseph Moingt. I conclude with a reflection on the transmission method of Saffia, femme de Smyrne and, I hope, with an explanation, namely, of why I continue using fiction to transmit the Gospel. A short story makes it possible for me to apply my study and, thereby, to open my reflection in a praxis.

Many Christians, including Christian leaders, are spiritually blind. They do not understand the purpose and implication of Jesus' Coming for each of His followers. So often Christians seek self-interest and their own honour and are not in the least concerned about their fellow believers and fellow man. They do not live up to God's purpose with them. The main research problem of this study is: "What is the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark?" The main objective of this study is to determine what the implication is of the ? of Jesus in word- and deed proclamation in the Gospel of Mark. The specific question posed. in Chapter 2 is the following: "What research has been done with reference to the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark?" Research has shown that the disciples are portrayed negatively in the Gospel of Mark. Researchers offer different explanations for this negative portrayal of the disciples. There is concensus among researchers that this specific portrayal of the disciples should be explained from the angle of Christology and discipleship. This study examines the negative portrayal of the disciples focusing on the ? of Jesus and the discipleship of His followers. The intention is to propose an answer to the calling of each follower in the missionary church. Research has further shown that discipleship is not limited to the twelve disciples only, but includes all followers of Jesus. The specific question posed in Chapter 3 is the following: "What is the relevance of the socio-historic and literary context of the Gospel of Mark for this study regarding the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark?" The socio-historic context indicates that the adressees of the Gospel of Mark probably suffered persecution. The relevance of the socio-historic context can be read from the fact that the author of the Gospel of Mark encourages the adressees in their unique situation(s) en guides them on their response as followers. This corresponds with Jesus' discipleship calling to bear one's own cross. From the literary context it becomes clear that the central discipleship section in Mark 8:27-10:52 forms a structural unit in the Gospel of Mark. Christology and discipleship are central themes in Mark 8:27- 10:52. These two themes are directly related to the implication of the ? of Jesus in word- and deed proclamation in the Gospel of Mark?" The literary context also shows that the Gospel of Mark is a dramatic, apocalyptic, eschatologic narrative that is also a biography. As a biography of Jesus, the Gospel of Mark focuses on Jesus as Subject who serves, but also on his disciples who must deny themselves and serve God. The specific question posed in Chapter 4 is the following: "What is the relevance of the revelation-historic context of the "Son of man" enunciations in Mark 8:27-10:52 for the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark? In Chapter 4 it is shown that the "Son of man" enunciations should be understood within the revelation-historical relation between the Old and the New Testament. Jesus proclaims Himself, amongst other titles in the Gospel of Mark as the Son of man. The Son of man is a glorious and kingly figure (cf Dan 7:13 & 14), .but also a humble figure who suffers (cf Isaiah Jes 40-55; Sagaria; the Psalms). It is further more important to realize that there is a relationship between the Messiah and His servants in the Old Testament and the Son of man and his followers in the Gospel of Mark. The specific question, posed in Chapter 5 is the following: "What is the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark?" It is shown from Mark 8:27-9:1 that the ? of Jesus has redemptive, discipleship, as well as judgemental implication. Following Jesus means to serve Him as believer and saved person. Following Jesus is to serve Jesus and God with the same attitude as Jesus served His Father and people. It is shown from Mark 9:30-37 that humble and loving service is necessary between leaders and all followers. This service should be specifically aimed at the least ones in the community of faith. Humble service towards one another and the least ones is not degraded. It is extremely important work because it is at the same time service towards Jesus and God. At the feet of the least in church and society we receive the most humble Servant and our Supreme God, the most important of all. It is shown from Mark 10:32-45 that selfish behaviour and pride among leaders must be replaced with a humble attitude and submission to God, fellow believers and fellow man." This discipleship has its origin in the reconciliatory work of Jesus. It is shown from Mark 10:46-52 that Jesus sent people to the outsiders and sufferers along the road to call them to Him. His aim is to save them that they may join and serve Him and others. In Chapter 6 this study reaches its conclusion. God had according to the Gospel of Mark a specific purpose with the ? of Jesus in word and deed proclamation. Through His word proclamation Jesus reveals the will of His Father who sent Him to earth. This message of the Kingdom of God is a message of hope. Through His deed proclamation Jesus brings salvation to many people. The life of Jesus was a life of humble, sacrificing and loving service. His service makes their service possible. He calls all His followers to serve God until! He comes again. Every believer is a follower of Jesus and part of the missionary church as fishers of men. Each believer is sent out in the world with the sacrificing love of Jesus to serve God, fellow believers, his fellow man especially the least ones and those who suffer. Leaders and followers should live according to the same principle: Follow Jesus by serving God and your fellow man. Every follower is a servant not only at the feet of the least ones and those who suffer, but also at the feet of the greatest Servant and our Supreme God. / Thesis (Ph.D. (New Testament))--North-West University, Potchefstroom Campus, 2010

Many Christians, including Christian leaders, are spiritually blind. They do not understand the purpose and implication of Jesus' Coming for each of His followers. So often Christians seek self-interest and their own honour and are not in the least concerned about their fellow believers and fellow man. They do not live up to God's purpose with them. The main research problem of this study is: "What is the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark?" The main objective of this study is to determine what the implication is of the ? of Jesus in word- and deed proclamation in the Gospel of Mark. The specific question posed. in Chapter 2 is the following: "What research has been done with reference to the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark?" Research has shown that the disciples are portrayed negatively in the Gospel of Mark. Researchers offer different explanations for this negative portrayal of the disciples. There is concensus among researchers that this specific portrayal of the disciples should be explained from the angle of Christology and discipleship. This study examines the negative portrayal of the disciples focusing on the ? of Jesus and the discipleship of His followers. The intention is to propose an answer to the calling of each follower in the missionary church. Research has further shown that discipleship is not limited to the twelve disciples only, but includes all followers of Jesus. The specific question posed in Chapter 3 is the following: "What is the relevance of the socio-historic and literary context of the Gospel of Mark for this study regarding the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark?" The socio-historic context indicates that the adressees of the Gospel of Mark probably suffered persecution. The relevance of the socio-historic context can be read from the fact that the author of the Gospel of Mark encourages the adressees in their unique situation(s) en guides them on their response as followers. This corresponds with Jesus' discipleship calling to bear one's own cross. From the literary context it becomes clear that the central discipleship section in Mark 8:27-10:52 forms a structural unit in the Gospel of Mark. Christology and discipleship are central themes in Mark 8:27- 10:52. These two themes are directly related to the implication of the ? of Jesus in word- and deed proclamation in the Gospel of Mark?" The literary context also shows that the Gospel of Mark is a dramatic, apocalyptic, eschatologic narrative that is also a biography. As a biography of Jesus, the Gospel of Mark focuses on Jesus as Subject who serves, but also on his disciples who must deny themselves and serve God. The specific question posed in Chapter 4 is the following: "What is the relevance of the revelation-historic context of the "Son of man" enunciations in Mark 8:27-10:52 for the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark? In Chapter 4 it is shown that the "Son of man" enunciations should be understood within the revelation-historical relation between the Old and the New Testament. Jesus proclaims Himself, amongst other titles in the Gospel of Mark as the Son of man. The Son of man is a glorious and kingly figure (cf Dan 7:13 & 14), .but also a humble figure who suffers (cf Isaiah Jes 40-55; Sagaria; the Psalms). It is further more important to realize that there is a relationship between the Messiah and His servants in the Old Testament and the Son of man and his followers in the Gospel of Mark. The specific question, posed in Chapter 5 is the following: "What is the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark?" It is shown from Mark 8:27-9:1 that the ? of Jesus has redemptive, discipleship, as well as judgemental implication. Following Jesus means to serve Him as believer and saved person. Following Jesus is to serve Jesus and God with the same attitude as Jesus served His Father and people. It is shown from Mark 9:30-37 that humble and loving service is necessary between leaders and all followers. This service should be specifically aimed at the least ones in the community of faith. Humble service towards one another and the least ones is not degraded. It is extremely important work because it is at the same time service towards Jesus and God. At the feet of the least in church and society we receive the most humble Servant and our Supreme God, the most important of all. It is shown from Mark 10:32-45 that selfish behaviour and pride among leaders must be replaced with a humble attitude and submission to God, fellow believers and fellow man." This discipleship has its origin in the reconciliatory work of Jesus. It is shown from Mark 10:46-52 that Jesus sent people to the outsiders and sufferers along the road to call them to Him. His aim is to save them that they may join and serve Him and others. In Chapter 6 this study reaches its conclusion. God had according to the Gospel of Mark a specific purpose with the ? of Jesus in word and deed proclamation. Through His word proclamation Jesus reveals the will of His Father who sent Him to earth. This message of the Kingdom of God is a message of hope. Through His deed proclamation Jesus brings salvation to many people. The life of Jesus was a life of humble, sacrificing and loving service. His service makes their service possible. He calls all His followers to serve God until! He comes again. Every believer is a follower of Jesus and part of the missionary church as fishers of men. Each believer is sent out in the world with the sacrificing love of Jesus to serve God, fellow believers, his fellow man especially the least ones and those who suffer. Leaders and followers should live according to the same principle: Follow Jesus by serving God and your fellow man. Every follower is a servant not only at the feet of the least ones and those who suffer, but also at the feet of the greatest Servant and our Supreme God. / Thesis (Ph.D. (New Testament))--North-West University, Potchefstroom Campus, 2010

Thesis (M.A.)--Memorial University of Newfoundland, 2001. / Bibliography: leaves 299-308.

Thesis (Ph. D.)--University of California, Riverside, 1995. / Includes bibliographical references (leaves 329-338).

St Helena Island in the South Atlantic Ocean has been changing for over a decade. The way the people on the Island respond to the change affects the way in which the Gospel is communicated, and this has missiological implications. This raises the question; what influence does change have on the way the Gospel is communicated? If people are resistant to social change, will they be open to change required by the Gospel? How will good intercultural skills help? To fully address the Island's response to change, one needs to look at the interplay of change, culture and communication. It also important to consider how these three elements can be monitored and managed by both the Saints and the clergy alike. This will become the basis for my proposal of focusing the intercultural communication of the Gospel on the ever-changing world of the youth. / Christian Spirit, Church History, Missiology / M.Th. (Missiology)

Text in German; abstract in German and English / Diese Studie untersucht die Gerichts- und Heilsverkündigung innerhalb des Lukasevangeliums, um herauszufinden, wie der Zusammenhang von Heil und Gericht dargestellt wird, welche Vorstellung von Gericht und Heil der ideale Rezipient gewinnen sollte und mit welcher Funktion bzw. Zielsetzung diese Aussagen gebraucht werden. Sind Heil und Gericht dabei zwei Seiten der gleichen Medaille oder liegen unterschiedliche Konzepte vor, die nicht wesentlich miteinander verknüpft sind? Dazu werden zentrale Texte des Lukasevangeliums, in denen sowohl eine Gerichts- als auch eine Heilsperspektive vermittelt werden, mit Hilfe der narrativen Exegese analysiert. Dem detaillierten Vergleich folgt eine Zusammenfassung der lukanischen Darstellung von Heil und Gericht. Die Studie endet mit einer kritischen Diskussion über die Auswirkungen auf die christliche Verkündigung in unserer Zeit. / This study examines the understanding of salvation and judgement in Luke’s Gospel. How is the correlation between salvation and judgement described, which perception should the ideal recipients gain, and for which function or intention are these statements used? Are salvation and judgement two sides of one coin or are they different concepts which are not linked? For this purpose, key texts which address both salvation and judgement are analysed by applying narrative- critical methodology. A detailed comparison is followed by a summary of the Lukan portrayal of salvation and judgement. The dissertation closes with a critical discussion of the implications for Christian proclamation in our day and age. / Biblical and Ancient studies / M. Th. (New Testament)