Denna uppsats studerar hur en lokal avdelning inom SMU i Sverige påverkas av det som försiggår i omvärlden mellan 1930-1950. De faktorer som studeras är världskriget, sekulariseringen, ungdomsdebatten, bibelsynsfrågan och depressionen. Undersökningen speglar makrofrågor ur ett mikroperspektiv. Uppsatsens resultat är att SMU i Borlänge påverkas väldigt lite under perioden. Verksamheten inom SMU i Borlänge är förhållande vis lika från år till år. Den största förändringen är att församlingen tappar en stor del av sina medlemmar. Minskningen av medlemsantalet är större än motsvarande minskning inom SMF i Borlänge och SMF nationellt. Förutom medlemsminskningen framförs ett krav på ökade bibelstudier och andra aktiviteter av andlig natur 1942. Orsaken till detta krav är svår att fastställa men det finns anledning att tro att samtliga undersökningspunkter kan har varit bidragande faktorer. Troligtvis har debatten om ungdomens moraliska förfall och sekulariseringen varit de mest betydelsefulla faktorerna.

<p>The purpose with this thesis is to analyse the image of the Chinese that was constructed and maintained in the materials published in association to the Swedish Mission Covenant Church (SMF) missionary work in China between the years of 1890 to 1914.</p><p>The analysed material is mainly from the periodical Missionsförbundet, the analyse also include various books, biographies and anthologies. Inspired by Michel Foucault I found my methodological starting point in his discourse term. Frome there, by the help of the texts of Torjer A. Olsen, I constructed a discourse analyses, by which I analysed my materials.</p><p>The survey showed that the material associated to SMF foremost constructed a negative pictureof the Chinese as unclean, conservative, arrogant, liars, greedy, loud, bad singers and that the woman situation was seen as untenable. A more appreciative picture also emerged and the Chinese was described as polite and strong. But this image had restrictions that made the first positive impression fade away, as an example the missionaries often questioned the motive behind the Chinese friendliness and regarded it as a mean to manipulate.</p><p>In common to many of the characteristics was their connection to the larger dichotomy civilisation- barbary. The missionaries did not only represent Christianity they were also, according to themselves, the represents of civilisation. And the ascribed characteristics thus took theform of contrasting pictures that portrayed the heathen barbary Chinese. I saw the comprehensive negative image as a result of the missionaries need to legitimate their activity and as aproduct of the above described thinking in dichotomy terms.</p><p>The Chinese picture was not a picture of the Chinese per se, but a image of the ”Other”. The displayed characteristics is by no means restricted to only include the Chinese or to be seen asonly a historical conception, with no or little relevance to ”our” (post)modern society - look closely at the newspapers of today and you will find the same images in the reports from theso called ”developing countries”, the dirt, the mistreated woman, the greedy and corrupt leaders. What is then my point, am I saying that this picture is misleading? I lack the knowledgeto make such a claim, my intention is to attentive the genealogy of thought, to show that the free thought in some (or the most) cases are not so free. And in this lies also the thesis scientific value.</p>

The purpose with this thesis is to analyse the image of the Chinese that was constructed and maintained in the materials published in association to the Swedish Mission Covenant Church (SMF) missionary work in China between the years of 1890 to 1914. The analysed material is mainly from the periodical Missionsförbundet, the analyse also include various books, biographies and anthologies. Inspired by Michel Foucault I found my methodological starting point in his discourse term. Frome there, by the help of the texts of Torjer A. Olsen, I constructed a discourse analyses, by which I analysed my materials. The survey showed that the material associated to SMF foremost constructed a negative pictureof the Chinese as unclean, conservative, arrogant, liars, greedy, loud, bad singers and that the woman situation was seen as untenable. A more appreciative picture also emerged and the Chinese was described as polite and strong. But this image had restrictions that made the first positive impression fade away, as an example the missionaries often questioned the motive behind the Chinese friendliness and regarded it as a mean to manipulate. In common to many of the characteristics was their connection to the larger dichotomy civilisation- barbary. The missionaries did not only represent Christianity they were also, according to themselves, the represents of civilisation. And the ascribed characteristics thus took theform of contrasting pictures that portrayed the heathen barbary Chinese. I saw the comprehensive negative image as a result of the missionaries need to legitimate their activity and as aproduct of the above described thinking in dichotomy terms. The Chinese picture was not a picture of the Chinese per se, but a image of the ”Other”. The displayed characteristics is by no means restricted to only include the Chinese or to be seen asonly a historical conception, with no or little relevance to ”our” (post)modern society - look closely at the newspapers of today and you will find the same images in the reports from theso called ”developing countries”, the dirt, the mistreated woman, the greedy and corrupt leaders. What is then my point, am I saying that this picture is misleading? I lack the knowledgeto make such a claim, my intention is to attentive the genealogy of thought, to show that the free thought in some (or the most) cases are not so free. And in this lies also the thesis scientific value.

By examining the annual records produced for, and published in, Svenska Missionsförbundet’s annual meeting protocol, this essay aims to analyze how Swedish missionaries located in the Congo Free State created the image of themselves and various people around them from missionary stations in the area surrounding the Congo river.  In its essence, the results of the study show that the missionaries use the missionary stations as fostering institutions, where Congolese boys and young men are taught civilized manners. No matter their effort and achievement though, the notion of racial differences embedded in the missionaries, locks the Congolese men in a subordinate state from which they may not leave.

Baptism in missions – Baptism Practice within Svenska Missionsförbundet 1878–1928 During the 19th century the evangelical revival movements were gaining land in the Lutheran Sweden. Methodism, Baptistic congregations and neo evangelical Lutherans were al spreading their doctrines in the country. They were all united by the conviction to awake the population for a personal belief in Jesus Christ. To reach the non-believers in other parts of the world also united their movements. But in the second half of the century the doctrinal differences between the movements, especially between the Baptists and the neo-Lutherans are splitting the revival into two different branches, the first is the Baptistic free church movement (Svenska Baptistsamfundet) and the second is the neo-Lutheran revival movement (Evangeliska Fosterlandsstiftelsen) that still operated within the Lutheran state church. At the year of 1878 a new mission society (Svenska Missionsförbundet) sees the light of day. And one of new movements leaders, Paul Petter Waldenström, strives for the new organisation to unite al the Swedish mission-friends for the greater cause despite their differences in view of doctrine. He doesn’t succeed in that manner but the new organisation will as a result of the doctrinal dilemma not include any specific view on baptism in its own principles of doctrine. The new congregations, formed within Svenska Missionsförbundet (SMF) will therefore accept al believers of Christ as members even if they are baptised as infants or as Baptists. In this manner this new mission organisation gains the role of the “third way”, right in the middle of the Baptistic and the neo-Lutheran organisations. What is even more unique and also the subject for this paper is how this new mission-movement could be conducting missions around the world without deciding what doctrine on baptism that it should embrace. What baptism practice did SMF use in its early missions? And what role did the dilemma on doctrine of baptism play when SMF was founded in 1878?

No description available.

This thesis investigates the ways in which the Mission Covenant Church of Sweden could influence the Swedish Foreign Aid Policy for NGOs, with particular focus on financial support for their missionary activities. Furthermore, it investigates how the church’s involvement in the emerging Foreign Aid Policy work, and its relationship with the government agency NIB/SIDA during the years 1964-1980, influenced the church’s own policy-making. Using Mahoney, Streeck and Thelen’s concept of gradual change and Bourdieu’s theory of habitus this thesis investigates the influence the relationship had on 1) the Aid policy 2) MCCS: s evangelical mission. The results of this thesis indicate that the government agency’s original demand for a Foreign Aid work neutral from religious or political influence changed into a policy embracing missionary organisations. The results also indicate a change in the priority of the Mission Covenant Church of Sweden’s mission methods with the church prioritising social work over evangelisation. This study aims in general to deepen the knowledge of the NGOs involved in the Swedish Foreign Aid in order to further the understanding of their influence on the Foreign Aid Policy as well as their methods to remain uninfluenced in return.

In May 1856 the EFS (the Swedish Evangelical Mission Society), influenced by the new evangelism-movement, was established as an “internal mission” within the Church of Sweden. During the same period the “new evangelism” revival movement established regional organizations in order to coordinate the movement in different parts of the country. These regional organizations consisted of the movement’s local mission societies in a province or part of a province of Sweden. This study will focus on democracy and theological identity in the EFS through an analysis of how the regional organizations acted, what role they played, how the EFS was influenced by them and how the EFS decided to establish its own regional organization. One result of the earlier tensions between the regional mission organizations and the EFS was the establishment of the independent organizations Mission Covenant Church of Sweden (Svenska Missionsförbundet) (1878-) and Mission Society of Bible faithful Friends (Missionssällskapet Bibeltrogna Vänner) (1911-). This investigation looks into 17 of 36 regional mission organizations that existed. The time frame of the investigation is from the establishment of the EFS in 1856 to the establishment of the regional structure of the EFS in 1922. The EFS changed over time. The change of society and wishes from the movement’s local mission societies and regional mission organizations were agents in this transformation. An important result of this research is that this transformation of the EFS proceeded at a slow pace and with the preservation of the EFS’s theological identity.

<p>Den frågeställning som denna uppsats ska besvara är följande: Vad har bönen för innebörd bland medlemmar inom Missionskyrkan i Gävle, privat och i gudstjänsten, och vad menas egentligen med bön enligt dem?</p><p>Mitt mål med uppsatsen är att på ett beskrivande sätt försöka ta reda på om bönens innebörd bland aktiva, troende människor inom Missionskyrkan idag. Jag kommer att redogöra för vad bönen används till, hur den används och vad som egentligen menas med begreppet bön. Jag har försökt att göra det på ett enkelt sätt för att få det förståeligt även för den som inte har en djupare insikt i religionsvetenskap eller i teologi. Men också så att den som har det ska få ut något av uppsatsen.</p>

Den frågeställning som denna uppsats ska besvara är följande: Vad har bönen för innebörd bland medlemmar inom Missionskyrkan i Gävle, privat och i gudstjänsten, och vad menas egentligen med bön enligt dem? Mitt mål med uppsatsen är att på ett beskrivande sätt försöka ta reda på om bönens innebörd bland aktiva, troende människor inom Missionskyrkan idag. Jag kommer att redogöra för vad bönen används till, hur den används och vad som egentligen menas med begreppet bön. Jag har försökt att göra det på ett enkelt sätt för att få det förståeligt även för den som inte har en djupare insikt i religionsvetenskap eller i teologi. Men också så att den som har det ska få ut något av uppsatsen.