During the pandemic of Covid-19 the restrictions changed the abilities of gatherings, so also for the members of the Church of Sweden, and questions arose from spokesperson of the Church of Sweden on the behalf of the members regarding injustice or discredit of the right of freedom of religion. This thesis handles how the restrictions affected the Church of Sweden, if there was any discredit for the freedom of religion and if people in Sweden found other alternatives during the pandemic to express spiritual life outdoors when there were limitations indoors for gatherings. My main source of material has been Kyrkans tidning (The Church’s Paper), a newspaper for the Church of Sweden, with articles involving the Archbishop Antje Jackelén. In the thesis are both qualitative and quantitate methods used, an inductive document analysis combined with a manual content analysis with the codewords experiential, social, economic, and political, concepts from a theory of religion and politics. The inference in this thesis is that there has been an injustice committed against members of the Church of Sweden, with reference to some of the restrictions settled by the Public Health Agency. Even though the Church of Sweden and the Sweden’s Christian Council might not agree, the comparison made between the articles, the United Declarations of Human Rights, other convents, and the definitions of religions there was no indication that the freedom of religion was illegally affected in Sweden during the pandemic of Covid-19.

Violent ideologies/terrorism are predicted to increase in Sweden. However, there is no specific terrorist profile. Both children, young people and adults are exposed to indoctrination that violence solves problems. The police authority is responsible for r educing crime in Sweden but needs to cooperate with other actors for the work to be successful. The Church of Sweden cooperates with the primary school through Riddarskolan. The leaders teach the students about ethics, to strengthen their self esteem and t o counter bullying. In 2004, Malung's parish received a prize from Ickevåldsfonden for the work with Riddarskolan with the justification that the work successfully counteracts violence. This qualitative content analysis is based on collected material about Riddarskolan, from two of the Church of Sweden's parishes. The purpose of this study was to investigate whether Riddarskolan and its leadership can be part of crime prevention, against terrorism. The result shows that not only crime prevention, but also terrorism and leadership are complex phenomena, which require complex solutions and answers. The answer to the qu estion of whether Riddarskolan can function preventively in terms of terrorism is thus not clear cut. On the other hand, it is possible to understand that leadership has a significant role in the direction in which we develop as humans Our development tak es place in interaction, cooperation and in community with other people. In order to further understand the importance of cooperation between different actors, as well as to better understand terrorists' motivation, dynamics, its causes and manifestations, further research is needed on the importance of leadership in crime prevention

This master’s thesis addresses how strategic development takes shape, when ideas connected to an organization’s historical heritage meet contemporary expectations of organizational development. The Church of Sweden Diaconia sets the example and in a qualitative case study this meeting has been examined. With new institutional theory as starting point the interpretation is made that the meeting between tradition and develop­ment can be under­stood as a meeting between a value based and a scientifically based logic. From the con­tradicting logics, the deacon and the social worker appear as institu­tional myths and as a double work identity. To maintain legitimacy, both logics need to be encom­passed. I introduce the idea of a space for intentional reflection, open for negotiation between the identities.

The aim of this study is to examine the role of the Church of Sweden in the context of migrant integration in Sweden, drawing insights from its official website, www.svenskakyrkan.se, and the publication Framtiden bor hos oss: metoder och förhållningssätt i urbana mångfaldsförsamlingar i Svenska kyrkan. Employing qualitative content analysis and Håkon Lorentzen's four perceptions of integration, the investigation aims to elucidate the Church's stance on integration as reflected in the examined materials. The analysis reveals a multifaceted manifestation of the Church of Sweden's involvement in migrant integration, delineating five pivotal roles: an open church, a cooperating church, a conflict-bearing and conflict-resolving church, a supporting church, and a bridge-building church. Collectively, these roles signify the Church of Sweden's self-conceptualization regarding its primary function in the realm of migrant integration, characterized as a welfare church. Furthermore, the research indicates a substantial alignment between the Church of Sweden's perspective and Håkon Lorentzen's dual views on integration, namely "Integration through differentiation" and "Integration through social networks." The objective of this essay has been to contribute to the expansion of perspectives within the Church of Sweden and the field of integration. Despite its acknowledged limitations and restricted generalizability, the study aims to stimulate interest in the imperative continuation of research within this subject area.

The aim of this study is to establish a comparative perspective of the Church ofSweden and Finn Church Aid (FCA) as development actors. The research willconcentrate on the study of the similarities and differences of their methods andapproaches. As case studies I will focus on the principles of the EAPPI program andLabeling the Origins campaigns. Methodologically, I shall study the interrelatednessof the practices and methods of specific actors with values and ethical positions and,especially, concentrate on the discussions dealing with discourses ofcosmopolitanism, Christian ethics and their overlaps. Narratives are used tocomplement discursive analysis. The theoretical framework consists of variouscosmopolitan theories that are applied to analyze the ideological aspects of the faith-based organization’s methods. The ethical aspects are presented from differentperspectives to create an understanding of the diversity of how cosmopolitanism canbe comprehended in relation to Christianity. The comparative perspective has createdan understanding of how networks are formed and how the same themes are presentin different organizations but guided by different discursive formations. This alsopoints towards the understanding that the perspective of networks is more significantthan countries or actors.

Through the application of Critical Discourse Analysis (CDA)— and paying extra attention to the utilization of ideological squaring, actor descriptions, and lexicalization— this thesis aims to discuss the Church of Sweden’s “official” discourse regarding its humanitarian and social engagement with refugees and refugee issues the year 2017. Wherein, the author attempts to discuss what the collected material— from the internet-based function Support migration, and personal semi-structured interviews with Church personnel— can tell one about the Church’s views on its self-identity, social engagement, as well as ecumenical and interreligious relations, in an increasingly diverse Swedish society. Central for this thesis is how ideology functions, and how “us and them” divisions are constructed, within the discourse, regarding the Church’s refugee work. It can be argued that a key finding of this thesis is how the Church’s discourse generally sets itself against popular contemporary categorizations of refugees as threats, in addition to classic “us and them” distinctions that often serve to demonize the religious and cultural other— which have become observable within contemporary debates regarding refugees in the Global North. Instead, it could be argued that, at least regarding these issues, the Church of Sweden provides an alternative and critical voice in these matters. However, “us and them” divisions can still be observable. Where, for instance the “us” of the Church that is presented as a moral force in society— which has a responsibility to guard human dignity— is set in opposition against “them”, which are depicted as external marginalized voices which threaten both its mission and identity.

The Church of Sweden has, under the past few years, had a special focus on their Church-handbook of 1986. There has been a widely-discussed debate among the different congregations in Sweden if, and when, their Church-handbook should be exchanged for a new Church-handbook. But, is there also a risk of a change in liturgy and theology? In this essay, I have been able to identify both similarities and differences in the Church-handbook of 1986 and the Proposal of 2016. In the Church-handbook of 1986 there is a focus on "We" and in the Proposal of 2016 there have been a significant change to focus on "World-wide". This focuses on both "We" and "World-wide", are a direct connection to the ecclesiology that were in question of the publication of the Church-handbooks. So which path shall Curch of Sweden take 2017? Shall they continue with the Church-handbook of 1986 and keep a well-known liturgy or take the Proposal of 2016 into consideration? During the "trial-run" which follow every Proposal that the Church of Sweden publishes, members of congregations all around Sweden, has shown a reluctance towards the Proposal of 2016. They have shown that it's a Proposal that has not taken into consideration, the very importance of recognition and that not all of those that visits the different churches in Sween, are familiar with the liturgy.  Therefore, they claim, the Church of Sweden shall not have the Proposal of 2016 as their primarily used Church-handbook, but they can take into consideration to use it as an edition to the Church-handbook of 1986.

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Johansson, Evelina. 2018. Om- och tillbyggnationer samt renoveringar av Sankt Larskyrkan i Linköping   Johansson, Evelina. 2018. Reconstructions, extensions and renovations of St Lars Church in Linköping     St Lars Church is a white stone church located in central Linköping. In this thesis I will cover the processes behind the two most recent renovations of St Lars Church. The earlier of the two renovations was carried out in the 1950’s. The main purpose of this renovation was to literally prevent a total collapse of the church structure. Adding modern technology to the church was a priority at the most recent renovation in 2016, mainly in order to create an atmosphere which would make everyone feel welcome. I will also cover the media attention that these renovations attracted.   The material used in this thesis includes available literature, archive material, and interviews of key individuals from the most recent renovation. I have also visited the church to study the most recent renovation and gain insight into the excavations that were part of the process.   Historical records only describe the larger scaled renovations. This has led to a greater subjective valuation put into the decisions and discussions put forth during these processes. Individuals part of the historical renovations have consciously, or sub-consciously, been influenced by preceding historical ideas. Studying a historical period of time in the context of current influences lies at the hearth of the history of ideas, all the while understanding that absolute truths will never be discovered.

<p>The purpose of this study is to describe and analyse the religious assimilation of the 17^th century Walloon minority in the mining district of Dannemora in the Swedish province of Uppland. After a general survey of religious conditions in the homeland of the Walloons and in Sweden, the Walloons' relation to the Church of Sweden is studied against the background of the more and more rigorous legislation. Their religious assimilation is analysed by investigating Calvinistic matters mentioned in the minutes and acts of the Cathedral chapter of Uppsala and marriages, baptisms and funerals recorded in the parish registers. Even if their religious assimilation was not total at the end of the 17^th century, most Walloons belonged to the Swedish Church.</p><p>Due to continued religious instruction, however, some of the 460 adults of the Walloons still adhered to Calvinism. Especially noted as Calvinists are the families Baudou and Dandenel.</p>