Diss. Uppsala : Uppsala universitet, 2009.

This dissertation looked for to study the charisma of the religious mediator us " Movements of Christianity of Liberation " in the Diocese Sergipana of Propriá, during the decade from sixty to eighty. Centering our debate in the understanding of the social action, we have as main subject to understand the " poor " influence in the adoption of actions on the part of the mediators, in that public's favor, mainly in Fazenda Betume conflicts (1974) and of Santana dos Frades (1979). The hypotheses, we became pregnant that the mediators as D. José Brandão de Castro and the nun Maria Joana Hermínia exercised an important influence in the construction of the identity of the movements as CEBs, MEB and CPT in the area. Such influence was motivated by a conversion of the mediator D. Brandão, constituted starting from a relationship maintained between him and the members of the movements and proportionate for the critics and demands done by the popular ones. They resulted in actions in favor of the rural ones, what characterized the Church of Propriá as allied of the involved in the conflicts and no mere middleman. Before the collected material, we made use of the Analysis of Content using the poor " term " as analysis category, complemented by interviews done to members of the mentioned movements. Esta dissertação buscou estudar o carisma do mediador religioso nos “Movimentos de Cristianismo de Libertação” na Diocese Sergipana de Propriá, durante a década de sessenta a oitenta. Centrando nosso debate na compreensão da ação social, temos como questão principal entender a influência dos “pobres” na adoção de ações por parte do mediador, em favor desse público, principalmente nos conflitos da Fazenda Betume (1974) e de Santana dos Frades (1979). Como hipóteses, concebemos que os mediadores como D. José Brandão de Castro e a freira Maria Joana Hermínia exerceram uma importante influência na construção da identidade dos movimentos como as CEBs, o MEB e a CPT na região. Tal influência foi motivada por uma conversão do mediador D. Brandão, constituída a partir de uma relação mantida entre ele e os membros dos movimentos e proporcionada pelas críticas e demandas feita pelos populares. Elas resultaram em ações em favor dos campesinos, o que caracterizou a Igreja de Propriá como aliada dos envolvidos nos conflitos e não mera intermediária. Ante o material coletado, fizemos uso da Análise de Conteúdo utilizando o termo “pobre” como categoria de análise, complementada por entrevistas feitas à membros dos movimentos citados.

Shi´ism intellectual history is the main subject in this bachelor thesis. Mainly the models of interpretation that arose on the basis of the doctrine of the twelfth imam, and how these have influenced politics. The Khomeini doctrine has been used as an example, and the task has been to put the doctrine into a liberation theological perspective. The definition of liberation theology that is used is from the famous liberation theologian Gustavo Gutiérrez. The paper is a presentation of the tradition of the twelfth Imam and will, as mentioned, treat a political doctrine that arose from it. It will present how Khomeini argued for his doctrine and how he claimed that this would lead to freedom of the people and the perfect society. The paper is an example of what can happen when a revolution succeeds with religion as it medium, and when the revolution is transformed from ideas to practice.

<p>In this essay I plan to mainly write about the Christian church. However, I will shortly mention other parishes.</p><p>In the first part I will in the first chapter write how the church saw earlier on HBLT (Homo-, Bisexual, Lesbians and Transgender) people. In the second chapter how the situation is today and finally in the third chapter I will try to see how the situation is in the future in both in a positive and negative aspect.</p><p>In the second part I will write about Troy Perry, the founder of M.C.C. Metropolitan Community Churches). In the first chapter I will write shortly about when he was growing up, in the second about his vocation to become a minister and in the third chapter about his founding of M.C.C.</p><p>In the third and last part I will in the first chapter write about the first years, in the second chapter about how it is today and in the third and last chapter what the elders in the church sees how the future will look like.</p><p>My main question is to see if M.C.C. is needed even in the future.</p> / <p>I denna uppsats tänker jag skriva om den framför allt kristna kyrkan. Även om jag kommer att beröra andra församlingar i texten, först och främst islam.</p><p>I den första delen tänker jag i första avsnittet skriva om hur kyrkan har sett på HBT (Homo-, Bisexuella och Transpersoner). I det andra avsnittet hur det ser ut i dag. I det tredje avsnittet hur det kan komma att se ut i framtiden. Både vad jag tror och vad jag hoppas. Kursivering betyder att ordet finns i ordförklaringarna.</p><p>I den andra delen tänker jag skriva om Troy Perry (M.C.C.’s grundare). I första delen berättar jag lite om hans uppväxt. Andra avsnittet om hans kallelse till präst och i det tredje när han grundar M.C.C. (Metropolitan Comunity Churches)</p><p>I den sista och tredje och sista delen tänker jag i första avsnittet skriva om M.C.C. och kyrkans första tid I andra avsnittet hur det ser ut i dag och slutligen i det tredje avsnittet hur kyrkans ledning ser på framtiden.</p><p>Min frågeställning är om M.C.C. behövs även i framtiden.</p>

In this essay I plan to mainly write about the Christian church. However, I will shortly mention other parishes. In the first part I will in the first chapter write how the church saw earlier on HBLT (Homo-, Bisexual, Lesbians and Transgender) people. In the second chapter how the situation is today and finally in the third chapter I will try to see how the situation is in the future in both in a positive and negative aspect. In the second part I will write about Troy Perry, the founder of M.C.C. Metropolitan Community Churches). In the first chapter I will write shortly about when he was growing up, in the second about his vocation to become a minister and in the third chapter about his founding of M.C.C. In the third and last part I will in the first chapter write about the first years, in the second chapter about how it is today and in the third and last chapter what the elders in the church sees how the future will look like. My main question is to see if M.C.C. is needed even in the future. / I denna uppsats tänker jag skriva om den framför allt kristna kyrkan. Även om jag kommer att beröra andra församlingar i texten, först och främst islam. I den första delen tänker jag i första avsnittet skriva om hur kyrkan har sett på HBT (Homo-, Bisexuella och Transpersoner). I det andra avsnittet hur det ser ut i dag. I det tredje avsnittet hur det kan komma att se ut i framtiden. Både vad jag tror och vad jag hoppas. Kursivering betyder att ordet finns i ordförklaringarna. I den andra delen tänker jag skriva om Troy Perry (M.C.C.’s grundare). I första delen berättar jag lite om hans uppväxt. Andra avsnittet om hans kallelse till präst och i det tredje när han grundar M.C.C. (Metropolitan Comunity Churches) I den sista och tredje och sista delen tänker jag i första avsnittet skriva om M.C.C. och kyrkans första tid I andra avsnittet hur det ser ut i dag och slutligen i det tredje avsnittet hur kyrkans ledning ser på framtiden. Min frågeställning är om M.C.C. behövs även i framtiden.

Diss. Göteborg : University, 2003.

No description available.

Begging has engaged many people in Sweden in recent years and the debate has been intense, not least in media. When relatively wealthy people in the welfare state Sweden meet beggars, ethical issues arise. Poverty comes close and becomes more apparent. This paper tries to provide guidance on how each person as an individual could approach various ethical issues that begging gives rise to. The starting point is the potential donor's and not the ethical issues that the beggar wrestles with. The essence of the essay is whether to give money to beggars or not and whether the begging should be banned or not. To highlight the issues, a number of articles have been analyzed that can be considered representative of the debate in Sweden. There are opinion makers in Sweden who argue for a begging bid and who consider that they should not give money to beggars and there are those who believe that a ban is unreasonable and emphasizes the begging as a symptom of a poverty problem that is not solved by prohibition legislation. The different arguments of these opinion makers are compared and analyzed based on a theological perspective where texts from two theologians, one philosopher and a narrative text from the gospels form the starting point. The theologians / philosophers whose ethical approach the essay presents are chosen based on the fact that their thinking is close and has a strong bearing on the essay's question. In his research, Peter Singer has raised poverty alleviation as his main theme, which concerns the issue about begging whose reason is just poverty. He is not a theologian but, in my opinion, enriches the theological perspective. K E Lögstrup is a theologian and, through his ethical theory of the absolute requirement, he can provide an interesting theological perspective on the issue of begging. I will also use narrative text from the Gospel of Luke to highlight the begging issue. Luke's gospel is the book of the New Testament, which most frequently addresses the issue of poverty and the obligations of the rich. Finally, Gustavo Gutiérrez will be treated as representative of liberation theology. The begging issue is much about the power perspective and there the liberation theology has been central in showing that the way we describe reality always assumes a specific context that contains a variety of values that are often assumed to be universal. Simply an analysis of the power perspective needs to be done to make an essay about begging relevant and Gutierrez has a lot to contribute. In this essay I have argued that you do not have a duty to give to all beggars. It is reasonable to make an assessment where the gift is most useful. There may be other purposes where poverty is more acute or apparent and that better needs my gift. It is also reasonable to make an assessment if the beggar is used for criminal activities such as trafficking or prostitution. There are no simple rules for how this should be done, but I mean that it is unethical to give to beggars completely arbitrarily before creating a relationship in order to make a assessment of the individual beggar's situation. That relationship can be created with a few who may be begging in one's neighborhood. At the same time, there is the absolute requirement to take care of our fellow man, who Lögstrup has developed. Over our principles rests an untold, silent requirement that we can not bargain with. The requirement is radical but can not be converted into a universal rule. It might be about giving or not giving money or doing something radically different or not doing anything at all. Every meeting with a beggar is a unique situation that must be judged by the individual at the moment. The requirement calls for listening to God's voice aimed at love and care about the person I meet.

Within this essay a study is made of an LGBTQ-orientated Christian service in Stockholm called Queer Service. The following questions seek to be answered: What reasons does an individual set for his/hers participation in Queer Service? Which aspects of a queer service highlight the participants as important to them? As a method to answer these questions, the author has observed a number of queer church services in autumn of 2012. Moreover communication within the group of the assembly on the social media page Facebook has been followed and five individuals from the Queer Service congregation have been interviewed. As a background to the study, the European religious climate seen from Grace Davies eyes is depicted.  The reader also learns of how the Swedish church has handled questions about homosexuality and bisexuality and what liberation theology is. An (incomplete) section on other existing services with LGBTQ orientation in Sweden and the USA has been added as well as background information on Queer Service. The results from the gathering of material and the analysis of it show that the interviewees perceive themselves in need of a safe place free of harassment or suspicion linked to sexual orientation or gender identity. Several interviewees also experienced a conflict between Christian faith and an LGBTQ personality - a conflict the service could help solve. Participation in the service was also motivated as a way to resist structures that confirmed heterosexuality as a norm. Another aspect important to the interviewees is Queer Service's emphasis on internal authority and its lack of a clear hierarchy.

Syftet med uppsatsen är att undersöka den gudsbild som framkommer i texter skrivna av ärkebiskop emeritus Desmond Tutu. De texter som behandlats är tillkomna mellan år 1976 och 2010 och härstammar från så väl böcker som brev, artiklar, tal, intervjuer samt predikningar. Uppsatsen är genomförd i form av en kvalitativ litteraturstudie.   I resultatet framkommer att Tutu representerar en gudsförståelse där Gud framför allt står för kärlek, befrielse, seger och försoning. Tutus Gud uppmanar till världsligt engagemang och agerar i historiska och politiska situationer. Den Gud som Tutu talar för är en Gud som tar ställning för de förtryckta och som även har en särskild kärlek och omsorg för syndaren. Enligt Tutu kan människan möta Gud i sitt eget inre och genom sina medmänniskor, som alla är en Guds avbild. En slutsats av studien är även att Tutu gör ett visst ställningstagande i fråga om Gud och genus då han talar för en genusneutral gudsbild. Den gudsbild som presenteras i Tutus texter definieras i stor utsträckning av förhållandet mellan Gud och människan.