Verse 17:21 in the Gospel of John is widely used in contexts where ecumenism is sought. In this verse Jesus asks for unity among the disciples so that the world will believe that Jesus is sent from God. A verse that is seldom given the same importance is the one direct following, Joh. 17:22 where Jesus talks about what will bring about this unity. The original greek text states that the means of unity is the Father's do/ca given through Jesus, to the disciples. This means that there should be a great interest in exploring the meaning of God's do/ca in the context of the Gospel of John. My research question is therefore designed based on how Christian unity can be promoted through and in-depth understanding of God's do/ca (glory) in the Gospel of John. In this study, I examine both the noun do/ca and the associated verb doca/zw (glorify) through an exegetical method where intention, variation and context lead the way in interpreting a word's meaning. It is clear that a central idea in the whole gospel is that God's do/ca was revealed through Jesus as something visible that made a strong impression that created faith. At the same time, the way in which the verb doca/zw is used shows that glorification can be associated with sacrifice and obedience that are due the love to the Father. This means that according to a Johannine way of describing God's do/ca, it consists of two parts that together constitute the means of unity presented in Joh. 17:22. God's visible do/ca, linked to supernatural signs and overwhelming presentation, creates a unifying faith, while God's hidden do/ca, linked to sacrificial will, maintains unity over time and through trial.

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In this essay I argue that the christian doctrine of deification (theosis) is a valuable foundation for teaching the Roman Catholic faith. By examining the very rich dogmatic essays by german theologian Karl Rahner on the the assumption of the Virgin Mary as well as the Immaculate conception I explore, firstly, if the doctrine seem to be present in Rahners thought and, secondly, if it seem to be useful for explaining and bringing clarity to various beliefs of the Roman Catholic church.To be able to identify theosis in these text, I draw knowledge from- and compare the content to how the doctrine is presented in the swedish translation of ’Essai sur la theologie mystique de l'Eglise d'Orient’ by russian orthodox theologian Vladimir Lossky. The thesis of this essay stems from a belief that theosis was a central belief of the ancient christian church, and that theological construction and speculation, at that time, served to explain and defend this very doctrine. This belief is supported fundamentally by french philosopher Pierre Hadots study of the nature of ancient beliefs and philosophy, in his book ’Etudes de philosophie ancienne’.As will become clear, The Virgin Mary and her role in roman catholicism has a lot to do with deification of the human person. Karl Rahner refernces a variation of catholic doctrines as well as metaphysics to show this in his attempt to get to the content of the mariological dogmas.

This paper pertains to two purposes: 1.) Investigate the motives for baptism within the Church of Swedenin the episcopal letter Leva i dopet (2011), 2.) Discuss whether the baptismal motifs appear relevant inthe situation that the Church of Sweden stands in a pluralistic and secular society as well as evangelicalLutheran tradition. As as norm, Priests nowadays need to be able to justify why it is important to haveoneself or their children baptized.The motives for baptism in the episcopal letter are examined on the basis that a relevant baptismalologyarises in the meeting between tradition and situation. In this study The baptismal motifs in Leva i dopet iscompared with baptismal motifs in the Confessions of the Church of Sweden (represented by theAugsburg Confession and Martin Luther's Great Catechism). Inspired by her thesis : Skapelsensmysterium Skapelsens skarament(2009), three problem areas Anna-Karin Hammar describes are used toinvestigate how baptismal motifs relate to situation and tradition. These three problem areas are: A) Therelationship between baptized and not baptized. B) Destruction and original sin and C) The relationshipof God and the world.

The aim of this thesis was to study life questions (livsfrågor) in teaching materials in religious education in high school accordance to the curriculum before Lgy 11 and after. Also, what possibilities teaching materials gives teachers to teach about life questions. This study is based on a qualitative method and three different teaching materials in the field of religious education was analyzed. An interview with a teacher was also conducted in this study to include the teachers’ perspective. The results of the analysis of the teaching material show that the teaching materials has similarities between the teaching materials but they are also linked to the curriculum that was active during the time the material was written. The result from the interview with the teacher shows that the teacher experienced have possibilities to teach about life questions with support from teaching materials but also the curriculum.

This essay is set out to view Matthew 25:31-46 in the light of Old Testament texts, Jewish, and early Christian texts. The essay has two focal points; the correlation between merciful actions towards your neighbour and/or brother, and who these actions should be aimed at. The texts I have read is from the Old Testament, New Testament, The Apocrypha of the Old Testament, the Pseudepigrapha and the Dead Sea Scrolls. The question at hand has been What connections can be found between the text in Matthew 25:31-46 and the texts at hand?What implications does the reading of these texts give our understanding of Matthew 25:31-46?Regarding the relation between the judgement and merciful deeds. Who the target group for these deeds are. The result show there is indeed existing a discourse regarding the connection between salvation and/or your relation to God and your deeds. Whether it is your relationship to God that requires you to be merciful or of you need to be merciful in order to have a relationship to God is not specified. But it is clear that your treatment of people in need will have an impact in the treatment you receive from God. In regard to who is your (or Gods) brother is also not clearly specified. There is reason to interpret the texts in both a universalistic way and in a more exclusive way. In many aspects it is not necessarily only those considered your brother whom you are to help. When it comes to using the texts above to interpret the passage in the gospel of Matthew, we can see support for both a universal and an exclusive interpretation. There are many implications that mercy should be shown to everyone in need, but there are also references that implies that the mercy is mainly for those who are your brothers. By blood or social and/or religious bonds.

The current study uses a theory of worldviews to evaluate New Age Religious core beliefs. By exposing them to some methodological criterias for evaluation the intellectual and existential advantages versus disadvantages is approximated. It will be shown that there are some considerable advantages to a New Age-religious worldview in terms of releasing human potential and existential trust, but also significant intellectual as well as existential disadvantages. The very core of being a person is at risk.

Denna uppsats grundar sig på en kvalitativ innehållsanalys och undersöker radikaliseringsprocessen hos unga skandinaviska kvinnor som flyttat till Syrien. Undersökningen utgår från Moghaddams modell om radikalisering. Materialet som undersöks var två biografiska verk: Två systrar samt Amanda. Frågeställningarna: 1. Vilka faktorer är involverade i radikaliseringsprocessen av Två systrar och Amandas utifrån Moghaddams trappa? 2. Hur kan Två systrar och Amandas radikalisering bidra till vår kunskap om unga kvinnors islamiska radikalisering inom en skandinavisk kontext? Resultatet ger en insikt i radikaliseringsprocessen hos två systrar och Amanda med utgångspunkt i Moghaddams modell. En gemensam faktor för samtliga tre individer är deras ekonomiska svårigheter och känsla av utanförskap i sina respektive hemländer, Norge och Sverige. Både Amanda och de två systrarna, Leya och Ayna, hade tillgång till sociala medier, forum och förespråkare som spelade en betydande roll som drivkraft i deras radikaliseringsprocess.

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