Syftet med den här studien är att undersöka hur diakoner ser på och arbetar med ekonomiskt stöd i Svenska kyrkan. Frågeställningarna som besvaras är: Vad anser diakoner att kyrkan borde ha för roll gällande ekonomiskt stöd? Hur resonerar diakoner i arbetet med ekonomiskt stöd och vilka krav ställs? Vilka svårigheter stöter diakoner på i detta arbete?Undersökningen är genomförd med en kvalitativ metod där fem personer som arbetar eller har arbetat med ekonomiskt stöd i Svenska kyrkans diakonala arbete intervjuats. Det insamlade materialet har sedan analyserats utifrån Gøsta Esping-Andersens teori om välfärdsstater samt dokumentet ”Vägledning för diakoni” framtaget av Svenska kyrkan. Resultatet visar att några informanter önskar att kyrkan inte skulle behöva göra så mycket som de gör, medan andra tycker det är bra som det är men anser att det skulle behövas mer resurser. Informanterna resonerar på olika sätt när de beslutar om ekonomiskt stöd men verkar alla ha sin grund i diakonins teologi som handlar om att vara barmhärtig och full av nåd.Slutsatsen är att det är svårt att säga vilken välfärdsmodell Sverige tillhör idag men att Svenska kyrkans ekonomiska stöd främst har en kompletterande funktion. Det är svårt att leva upp till den teologiska grunden för diakoni och samtidigt ställa krav på dem som söker hjälp. Informanterna arbetar väldigt olika vilket överensstämmer med att diakoni ska vara kontextuellt. / The aim of this essay was to study how deacons view and work with financial support in the Church of Sweden. The questions answered were: What role do deacons consider the church should have in the welfare society concerning financial support? How does a deacon assess when it comes to decisions about financial support and what requirements are being made for the aid? What challenges do deacons face when working with distribution of financial support?The study was made with a qualitative method where five people that work or have worked with financial support in the Church of Sweden were interviewed. The gathered material was then analysed using Gøsta Esping-Andersens theory on welfare states together with a document about guidance for diaconal work produced by the Church of Sweden. The results showed that some informants wished that the church shouldn’t have to be as involved as it is today, while others thought that it was good the way it was but wished for more resources. When it came to making decisions on financial support the informants reasoned in different ways but all seemed to have a base in the theology for diaconal work about being merciful and showing grace.In the end I found that it was hard to say which welfare model Sweden belongs in but that the financial support from the Church of Sweden mainly had a complementary function. It was hard to live up to the theological foundation for diaconal work and at the same time make demands for people looking for help. The informants worked very differently which corresponds to diaconal work being contextually.

In a press release from the Swedish church it says that the pressure from people who are in need is increasing on the deacons in Sweden and that it’s getting higher each year. This study contains the search of knowledge about the deacons of the Swedish church, if they actually feel an increasing pressure and in what way, how they are handling the possible pressure from people in need, if that pressure is too high and if the deacons feel that they can assist the people seeking their help. The study also aim to provide more knowledge about the deacons experiences of the opportunities and boundaries (or obstacles) they meet in their line of work and how they handle the boundaries when/if they can’t provide the help that the people need. This is a qualitative study, using interviews as a tool to get the appropriate information to answer the questions at hand. Six deacons in different parishes in Blekinge and Skåne participated and the interviews took place at the parishes. The empirical material has been analyzed thematically. The theoretical viewpoints has been liberation theology, solution focused approach and empowerment. The analysis shows that the deacons experience an increasing pressure from the people seeking help especially from some groups in the community, especially from people feeling lonely. It shows that the deacons especially feel like the people mostly turn to them because they have a need to talk to someone, for example about their difficulties in life. It also shows that the deacons want to be sufficient, enough, and when they leave their work at the end of the day they want to feel that they’ve done everything they can to help the people in need. It also shows that they want to see the boundaries more as challenges to find new solutions. The analysis also shows that the deacons seem to use empowerment and that they have a solution focused approach in their work with the people in need. They also seem to have a viewpoint that looks like liberation theology. When the deacons experience that they have internal conflicts the analysis shows that they use different ways to deal with these. For example retreat, their faith, supervision/tutoring and a balanced free time.

Igreja Luterana da Suécia / A presente pesquisa tem como objetivo apresentar a práxis diaconal como ação cristã de assistência, cuidado e transformação de uma realidade que estigmatiza as pessoas vivendo com HIV/Aids. Para isso, foi realizada uma análise do trabalho desenvolvido pelos Freis Capuchinhos na Casa Fonte Colombo (Centro de Promoção da Pessoa Soropositiva HIV), na cidade de Porto Alegre RS. Esse trabalho é analisado a partir de cinco pilares específicos: Prevenção, acolhida, reestruturação dos laços familiares, reinserção social e incidência política. A pesquisa tem o intuito de identificar, no serviço prestado pela CFC, a diaconia em suas dimensões: profética, libertadora e política, devidamente embasada em fundamentações bíblicas e teológicas. O conceito de libertação é apresentado como oposição à situação de vulnerabilidade imposta pelo sistema opressor, baseado em uma teologia que prioriza a assistência às pessoas estigmatizadas e socialmente excluídas. A práxis diaconal é apresentada como oposição às teologias que se baseiam em leituras conservadoras e fundamentalistas de textos bíblicos, estigmatizando e culpabilizando as pessoas vivendo com HIV/Aids. As ações descritas nessa pesquisa apontam para a solidariedade como resposta concreta ao amor de Deus pela humanidade, ações proféticas, reconciliadoras, libertadoras e, consequentemente, diaconais. / The objective of the present study was to describe the diaconal practice as a Christian activity of care and transformation of a reality that stigmatizes people living with the HIV/AIDS. With that purpose, we analyzed the work developed by the Capuchin Friars at Casa Fonte Colombo (Centre for the Support of HIV Soropositive People) in the city of Porto Alegre, state of Rio Grande do Sul, Brazil. This work is analyzed based on five specific pillars: prevention, welcome, restructuring of family ties, social reintegration, and advocacy. Based on the services provided by Casa Fonte Colombo, the present study was aimed at describing the diakonia considering its different dimensions: prophetic, liberating and political, properly grounded on biblical and theological foundations. The concept of liberation is presented as opposed to the situation of vulnerability imposed by an oppressive system and it is based on a theology focused on the support of stigmatized and socially excluded people. The diaconal practice is presented as opposed to the theologies based on conservative and fundamentalist interpretations of biblical texts, blaming and stigmatizing people living with the HIV/AIDS. The actions described in the present study suggest that solidarity is a concrete response to God's love for humanity; these are prophetic, reconciling, liberating, and thus diaconal actions.

Ao longo das últimas três décadas do milênio passado, e até o tempo presente, têm sido vivenciadas transformações profundas na sociedade brasileira e latino-americana. As mutações no sistema capitalista, a partir da introdução de novas tecnologias e técnicas de produção e gerência, alteraram intensamente as relações entre as pessoas, em nível do trabalho e em nível familiar, como também em outros âmbitos e instituições da sociedade. A migração interna ocorrida no Brasil, seja para áreas urbanas, seja para o norte brasileiro, fazem parte desse processo de transformação econômica em curso. A migração ao Estado de Rondônia, a partir dos anos de 1970, integra de forma exemplar a política econômica implantada no país. A Igreja Evangélica de Confissão Luterana no Brasil (IECLB), por sua vez, viu-se na necessidade de expandir sua presença para além da região sul e sudeste brasileiro, tendo em vista que boa parcela de migrantes que foram ao norte brasileiro integrava essa denominação. Além de estabelecer comunidades religiosas nas chamadas Novas Áreas de Colonização, a IECLB se preocupou com a assistência técnica na área da agricultura e assistência na área da saúde. Nesse sentido, diversos projetos sócio-diaconais de caráter desenvolvimentista foram implantados. Outros projetos sócio-diaconais que surgiram se postaram na área da garantia de direitos individuais e sociais. Esses projetos se inserem no contexto da mobilização e luta por garantias sociais ao longo das décadas de 1980 e 1990, tendo como fundamental referência a nova Constituição brasileira de 1988. O Projeto Oficina Criativa, posteriormente transformada em Instituição Beneficente Oficina Criativa, ligada à Comunidade Evangélica de Confissão Luterana em Porto Velho, Rondônia, configura-se dentro de todo esse contexto maior em termos da economia e política, além de estar inserida no contexto religioso-eclesial brasileiro e da própria IECLB. Como projeto sócio-diaconal, tem tido a capacidade de se re-inventar, garantindo, assim, a sustentabilidade de seu ideal na transformação da vida de pessoas e da sociedade, a partir da motivação oriunda da pregação e testemunho de Jesus de Nazaré. / The last three decades of the past millennium represented profound changes for the Brazilian and Latin American societies. This assertive is also true in present times, with shifts in the capitalist system, with the introduction of new technologies and production techniques and management, altered intensely the relationships among people, at the work and family level, as well as in other areas and institutions of society. The migrations that occurred in Brazil towards urban areas and the North of country are part of the ongoing process of economic transformation. The migration towards the State of Rondônia, that started in the 70s, includes a copy of the economic policy developed in the country. The Evangelical Church of the Lutheran Confession (IECLB), in turn, saw the need to expand its presence beyond the Southern and Southeastern regions. A relevant number of migrants who went to North Brazil were members of the IECLB. In addition, in order to establish religious communities in so-called "New Settlement Areas", the IECLB cared about the technical assistance in the rural areas and assistance in the health area. Thus, several socio-diaconal projects of developmental nature were deployed. Other social/diaconal projects that emerged to posted in the area of ensuring individual and social rights. These projects fit into the context of the mobilization and struggle for social security over the decades of 1980 and 1990, with the fundamental reference of the new Constitution of 1988. The Project Oficina Criativa, later transformed into Beneficent Institution Oficina Criativa, linked to the Community Evangelical Lutheran Confession in Porto Velho, Rondônia, is in this whole context in terms of economy and politics, as well as being placed within the religious context of the churches in Brazilian and the IECLB. As a social/diaconal project, it has had the ability to reinvent itself, ensuring the sustainability of its ideal in the transformation of people's lives and society from the motivation of preaching and witness of Jesus Nazareth.

Este texto foi elaborado com a finalidade de apresentar, através de pesquisa de campo e de revisão bibliográfica, o impacto de dois projetos sociais específicos executados pela Faculdades EST: o Programa Jovem Aprendiz e o Programa Nacional de Segurança Pública com Cidadania (PRONASCI). Por se tratar de um estudo teológico que emprega instrumentos de pesquisa como o questionário semiestruturado, optamos por fazer uma interpretação dos dados coletados a partir de uma Teologia Diaconal. Nosso foco não se concentrou na Diaconia como ministério ordenado ou frente de serviço para a IECLB, mas, sim, como uma forma de leitura teológica que valoriza o campo social. / This work aiming to show the impact about two specific social projects were implemented by Faculdades EST: Programa Jovem Aprendiz (Apprentice Youth Program) and Programa Nacional de Segurança Pública com Cidadania (National Program about Citizenship in Public Protection). It was supported by bibliographical and collected data in fieldwork. As a theological study applying instruments like semi-structured survey we adopted the diaconal theological reading about collected data interpretation. Our kernel was not Diaconal Ordinate Ministry or as task for IECLB but it was as a theological view which regards social field.

Esta pesquisa focalizou a obra de James Loder e sua proposta teológica quanto ao desenvolvimento humano. Por não possuir até o momento, tradução em português, houve o desejo de divulgar essas ideias à população em geral. Esse trabalho teve como alvo apresentar contribuições para o estudo da infância, salientando tanto aspectos psicológicos quanto teológicos. No primeiro capítulo ressaltamos as contribuições psicológicas quanto ao desenvolvimento, contando com a Teorias Psicanalítica de Sigmund Freud e a Teoria Psicossocial de Erik Erikson. Já no segundo capítulo, trabalhamos o aspecto teológico, apresentando as valiosas contribuições do teólogo James Loder. Loder propõe em sua teoria denominada lógica do espírito uma interpretação teológica das capacidades humanas de criar e construir soluções inteligentes para sair do caos. Todos os avanços científicos e tecnológicos são resultantes da busca do homem em conectar-se com uma realidade maior, inquieta-nos a finitude e a solidão. Loder com sua proposta conecta os conhecimentos já aceitos da psicologia com a teologia Outro ponto muito importante na teoria loderiana é a questão referente à relacionalidade, há uma inegável relação entre o espírito humano e o Espírito Divino, entre o homem e Deus. No terceiro capítulo reunimos as pesquisas em forma de material que pode ser usado tanto para estudo quanto para palestras dirigidas ao público leigo. O objetivo é favorecer o conhecimento de que há uma lógica no espírito humano, lógica essa que busca tirar o ser humano do caos, do egocentrismo e da autodestruição, e lhe dar uma existência equilibrada, saudável e feliz na relação com Deus. / This research has used the James Loder's literary work and his theological proposal about human progress. In the moment there is no translation to portuguese, so this is the reason to propagate these conception for whole population. This essay aims to introduce study of childhood, accentuating psychological and theological's aspects. The first chapter was analyzed psychological contribution and its progress, which was used Sigmund Freud's Psychoanalytic Theory and Erik Erikson's Psychosocial Theory in this research. The second chapter the psychological aspect was researched presenting rich contribution from the theologian James Loder. Loder propose in his theory The Logic of the Spirit a theological definition about the capacity of the human to create and build smart solution to save himself from the chaos. Scientific and technological progress are the search result from human to connect with a superior reality, restless finite and seclusion. Loder with his proposal connect knowledge already accepted by psychology with theology. Another very important point in the Loder's theory is about relationality, there is an undeniable relation between human spirit and Divine Spirit, between man and God. In the third chapter was gathered research that can be used to study or lectures for lay public. The objective is support the knowledge that there is logic in the human spirit, logic which search save the human being from his chaos, from egocentrism and his self destruction, and give him a balanced existence, healthy and successful relationship with God.

Este trabalho teve como meta elaborar uma análise bibliográfica sobre dois temas pertinentes na prática teológica e psicológica, que são a Síndrome de Down e a Resiliência. Para tanto, elaboramos o primeiro capítulo analisando a Síndrome de Down, com suas questões genéticas, diagnósticas e orientações à família e aos cuidadores. No segundo capítulo, buscamos referências sobre a Resiliência e seu impacto nas pessoas. Entendemos que é uma característica recebida e adquirida, então um instrumento de esperança. Finalizamos descrevendo os benefícios do exercício da Resiliência para as famílias com portadores de Síndrome de Down, a relevância da família, exemplos práticos da Resiliência no Velho e no Novo Testamento e na atualidade e qual o perfil psicológico dos indivíduos resilientes, lembrando que esse despertar da Resiliência pode ser promovido não somente pelos profissionais da área da saúde, mas principalmente nos meios eclesiásticos que, muitas vezes, têm agido com exclusão e preconceito e não com amor, generosidade e cuidado aos mais necessitados. Quando uma família com um portador de Síndrome de Down é acolhida e aceita na Igreja, verdadeiramente estamos cumprindo o segundo mandamento de Jesus Cristo: amar o próximo como a nós mesmos. / The goal of this paper is to elaborate a bibliographic analysis on two themes that are pertinent in the theological and psychological practice, Down syndrome and resilience. For this reason we elaborated the first chapter, analyzing Down syndrome, with its genetic and diagnostic issues and with orientations to the family and the caregivers. In the second chapter we sought out references about resilience and its impact on people. We understand that it is a received and acquired characteristic and therefore an instrument of hope. We finalized our study describing the benefits of the exercise of resilience for the families of persons with Down syndrome, the relevance of the family, practical examples from the Old and New Testament and the present and what the psychological profile of resilient individuals would be, remembering that this awakening of resilience not only can be promoted by professionals in the health area, but principally within ecclesiastic environments that, many times, has acted with exclusion and discrimination and not with love, generosity and caring for the most needy. When a family of a person with Down syndrome is welcomed and accepted in the church, we are truly fulfilling the second commandment of Jesus Christ: love your neighbor as yourself.

The theme of this study is the relationship between recruiting non-Christians for the Korean church through the patterns or styles of its diaconal services, and its influence on the religious actions of the church in South Korea. Chapter 1 defines introductory matters: the theme and its motivation, the statement of the problem, the extent of the problem and its purpose, the hypothesis of this dissertation, its structure, delimitation and key concepts. In Chapter 2 a diaconal ministry effective for the local community is dealt with. It integrates the meaning or usage of diakonia from biblical, historical and theological perspectives, especially to ascertain the theoretical foundation that will meet the need of the local community and will lead them to salvation. The characteristics of the local community are studied to find how the community influences the forms of the diaconal ministry, how the diaconal service can influence changes in the community, and the interrelations between the church and the community. In Chapter 3 the theoretical backgrounds of congregational development is studied from biblical, theological and historical perspectives. Such a building up of the local church plays an important role to motivate the Korean church to realise its missional task to preach the gospel, to stimulate its spiritual dynamics, to meet the various needs of the local community, and to quicken the members to do the work expected of the body of Christ. Chapter 4 deals with the empirical perspective. There are many methods of social research. According to the applied research method the Baby School of the Choongshin church and the Pregnant Women’s Group&the Baby School of the Gwangyang Daegwang church are analysed. The theories or hypotheses derived from Chapters 2 and 3 are revisited, in relationship to the empirical perspective. With this process, an effective building up of the local church is interpreted as seen from a need-oriented diaconal ministry that complies directly and intimately with the local community and people’s actual needs. Chapter 5 deals with a strategic perspective. It looks at the main factors these two models have in common in the light of a methodological model. Through this model, the use of the diaconal ministry that intimately and lastingly satisfies the need of the local community is indicated with a view to an effective building up of the local church in the Korean society. Applicable strategies and principles to construct successful need-oriented diaconal services for Korean congregational development in different situations are synthetically presented. / Thesis (PhD)--University of Pretoria, 2012. / Practical Theology / unrestricted

Socialt arbete förknippas ofta med myndighetsutövning eller behandling, trots att socialt arbete förekommer i andra verksamheter varav Svenska kyrkan har en lång tradition av socialt arbete. Syftet med denna uppsats var att studera hur det sociala arbetet ser ut som diakonin bedriver i Svenska kyrkan idag samt vad Svenska kyrkans roll som välfärdsaktör betyder för det svenska samhället. Studien har genomförts med hjälp av en kvalitativ metod där texter analyserats. Resultatet av dessa texter har gett en inblick i de verksamheter som diakonin bedriver i Svenska kyrkan. De teman som funnits i resultatet är verksamheter, förhållningssätt, diakonens roll som röstbärare samt utmaningar för det diakonala arbetet utifrån ett organisatoriskt perspektiv. Resultatet har analyserats utifrån dokumentet ”Vägledning för diakoni” som är framtaget av Svenska kyrkan. Resultatet har även analyserats utifrån vad Erik Blennberger (2016) skriver om välfärd, samt kapitlet i Svensson m.fl (2008) om roller och yrkesroller. Slutsatsen blev att diakonin bedriver många olika verksamheter varav några har samarbete med offentlig sektor och några är helt i församlingens egen regi. En annan slutsats är att diakonerna tar på sig många olika roller som socialarbetare i Svenska kyrkan, varav en är röstbärare för de medmänniskor som behöver det. Den tredje och sista slutsatsen blev att det finns en utmaning i de organisatoriska ramarna för diakonin, då diakoner kan känna sig bundna och icke hörda. Detta påverkar diakonernas arbete och det finns en uppmaning om att höja rösterna för en förändring och förbättring för både diakoner som kollegor och för alla medmänniskor. / Social work is often associated through the exercise of public agency/authority or through treatment work, even though social work is also present in many other occupations. One of those occupations being the church of Sweden, which has a long tradition of social work. The purpose of this essay is to study what the social work is that is operated by the deacons of the church of Sweden, and also what the role is for the church of Sweden as a factor in the Swedish welfare society. The study has been made with a qualitative method, where several texts have been analysed. The results of these texts have presented an insight to the activities managed by the deacons of the church of Sweden. The findings of this study have developed into themes, which are the activities, the approach, the deacons role as ”a voice for those who can not speak for themselves”, and also challenges in the work by deacons in the perspective of structure and organisation. The results have been analysed by using a document about guidance for diaconal work produced by the Church of Sweden. The results have also been analysed by what Erik Blennberger (2016) writes about welfare, and the chapter in Svensson m. fl (2008) about roles and profession. The conclusion is that the deacons of the church of Sweden operate many activities wherein some are through the cooperation with the public sector, and some are completely within the management of the parish. Another conclusion is that the deacons take on multiple roles as social workers in the church of Sweden, where one is providing agency as “a voice for those who can not speak for themselves”. The third and last conclusion is that there are many challenges that come within the structure and organisation for the deacons, where they might feel bound and unheard. This affects the deacons and there is an exhortation to raise the voices to change and improve the work for not only the deacons as colleagues, but also for all people.

By conducting a case study of two diaconal institutions, Samariterhemmet in Uppsala/Sweden and the Evangelisches Diakoniewerk Schwäbisch Hall e.V. in Germany, the thesis compares the roles of church diaconal work within the Swedish and the German welfare system. These two systems are characterised by the different roles given to independent welfare organisations. The overarching research question is if and in which way the two diaconal institutions are effected by current changes within the field of welfare and how these changes challenge them to redefine their roles. The material analysed contains written documents, interviews with selected representatives and the results of participant observation in both institutions. As changes in the roles of independent welfare organisations were expected the results are unexpected. The two diaconal institutions show considerable persistence. Neither the orientation of their fields of work nor their own definitions of their roles within the welfare system have changed during the 1990s. In addition, the study reveals that both institutions regard themselves as a critical voice within the welfare system although their welfare engagement differs considerably. The German institution is a huge welfare provider while the Swedish institution conducts targeted initiatives. The analysis of four decisions within hospital work reveals that security of planning and freedom of action motivate the institutions to undertake responsibility for social services. The study points especially to the fields of education and research helping the institutions to maintain and to develop the diaconal profile. Altogether the results underline the need for more research on the meso-level of the third sector. This would contribute to a more nuanced discussion on the future role of independent welfare organisations within the Swedish and the German welfare system.