La Vie de Porphyre de Gaza (BHG³ 1570) se présente comme un texte hagiographique de l’époque protobyzantine écrit par Marc le Diacre. Ce personnage se désigne lui-même comme le disciple du saint qui raconte la vie de son maître après sa mort en 420. Pourtant, à cause d’un emprunt à l’Histoire Philothée de Théodoret de Cyr, la Vie dans son état actuel est certainement postérieure à l’année 444 et ne peut pas provenir de la plume de Marc, qui n’est que le narrateur. Selon l’hypothèse des éditeurs Grégoire et Kugener, la Vie actuelle est le fruit du remaniement d’un texte plus ancien. Le texte nous offre un témoignage unique sur l’histoire du paganisme et du christianisme à Gaza à la fin du IVe et au début du Ve s. Ordonné évêque de Gaza en 395, Porphyre contribue activement à la christianisation de la ville, qui était alors majoritairement païenne. Le point culminant de son activité est la démolition du Marneion et la fondation sur ses débris de la « Grande Église » de Gaza. Cependant, outre les problèmes concernant l’identité de son auteur et sa datation, la Vie s’est trouvée dès l’époque de Tillemont au centre d’un grand débat concernant sa valeur historique, à cause des anachronismes qui ont été relevés. Dans le cadre de notre thèse, nous avons entrepris une nouvelle édition critique du texte, accompagnée d’une traduction française. La brève étude littéraire du texte est suivie par un commentaire historique guidé par le problème d’authenticité que pose la Vie. L’édition critique est précédée d’un examen de la tradition directe et indirecte du texte. Finalement, les notes de la traduction visent à faire ressortir sa valeur documentaire. / The Life of Porphyry of Gaza (BHG³ 1570) is a hagiographical text of the protobyzantine period written by Mark the Deacon. He introduces himself as the saint’s loyal disciple, who narrates his master’s life after his death in 420. However, due to the plagiarism of Theodoret of Cyrrhus’s Philotheos History, the current form of the Vita dates certainly later than 444 and cannot have been written by Mark, who is just the narrator. According to the hypothesis of the editors Grégoire and Kugener, the current form of the Vita is the result of the revision of an older text. The text provides us with a unique account of the history of paganism and christianism in Gaza at the end of the 4th and the beginnings of the 5th century. Appointed bishop of Gaza in 395, Porphyry contributes actively to the christianisation of the city, which was largely pagan. The peak of his activity is the demolition of the Marneion and the erection of the “Great Church” of Gaza on the site of the former temple. However, in addition to the problems concerning its authorship and its datation, the Vita was found in the centre of a great debate concerning its historical value since the time of Tillemont. In the frame of our PhD thesis, we undertook a new critical edition, accompanied by a french translation. The brief literary study of the text is followed by a historical commentary guided by the problem of the Vita’s authenticity. The critical edition is preceded by an examination of the direct and the indirect text tradition. Finally, the notes of the translation aim to reveal its documentary value.

Syftet med denna studie är att öka kunskapen om diakoners arbete med papperslösa. I Sverige finns det 10 000-tals papperslösa som befinner sig här efter att undanhållit sig utvisningsbeslut, smugglats in som traffickingoffer eller strävar efter att arbeta ihop inkomster att skicka till hemlandet. Med en kvalitativ ansats har jag intervjuat sex stycken diakoner som arbetar i Svenska kyrkan i Stockholm, och som alla möter och erbjuder socialt stöd till papperslösa. Resultatet har jag analyserat utifrån teori om ekologiskt perspektiv på socialt arbete med flyktingar och migranter, samt teorier om värdegrunder i socialt arbete. Resultatet visar att diakonerna fokuserar på det sociala arbetet på mikronivå, men att viss samverkan på mesonivå förekommer. Dock förekommer inte särskilt mycket samverkan med andra diakoner som möter papperslösa. De diakoner som samverkar minst uttrycker en ensamhet rörande sitt arbete. Diakonerna ställs inför etiska överväganden rörande resursfördelning och då prioriteras papperslösa overstayers framför de som befinner sig i Sverige för att arbeta. Resultatet visar även att diakonerna upplever en maktlöshet rörande sitt arbete och gör etiska överväganden huruvida det är värt att bistå människor som lever papperslösa, trots att det i vissa fall verkar bättre att återvända. Denna maktlöshet kan kopplas till de juridiska kunskaper diakonerna besitter eller saknar, då den diakon som har störst juridisk kunskap även är den som uttrycker mest hopp. Med ökad samverkan mellan diakoner som arbetar med gruppen, och med ökande juridiska kunskaper gällande lagstiftningen verkar både känslan av ensamhet och maktlöshet att minska.   Nyckelord: Papperslösa, diakon, Svenska kyrkan, trosbaserat socialt arbete, flyktingar, migration   Keywords: Undocumented Migrants, Irregular Migrants, Deacon, Church of Sweden, Faith-based Social Work, Refugees, Migration

Syftet med denna studie är att ge kunskap om hur diakoner i Svenska kyrkan upplever att deras yrkesidentitet påverkas av spänningen mellan att vara yrkesutbildad socionom och att vara kallad till diakon av Gud och kyrkan. Studien baserades på åtta kvalitativa, semistrukturerade intervjuer med diakoner från åtta olika församlingar i Stockholms stift. Empirin har bearbetats genom tematisk analys och hermeneutisk meningstolkning och analyserats utifrån begrepp från två rollteorier. Studien visar att diakonerna kan förhålla sig till det sakrala och profana i sina yrkesidentiteter på tre olika sätt. För vissa diakoner är det sakrala och profana i yrkesidentiteten välintegrerat, dessa diakoner upplever inte några motstridigheter mellan det sekulära i att vara socionom och det religiösa i att vara kallad av Gud. För andra diakoner tar antingen det sakrala eller det profana över, exempelvis om de upplever att de inte har tillräckligt med kunskap i teologi och därför främst arbetar med socialt arbete och det profana. Det tredje förhållningssättet är att det kontinuerligt sker en förhandling mellan det sakrala och profana, detta tar sig till exempel uttryck i att diakonerna ibland får stöd och vägledning genom sitt kall, men ibland genom sin kunskap från socionomutbildningen. Gemensamt för diakonerna är att relationen mellan det sakrala och profana i diakonernas yrkesidentitet påverkas av kontextuella faktorer, som organisationen och det sekulära samhället. / The purpose of this study is to provide knowledge about how deacons in the Church of Sweden experience that their professional identity is affected by the tension between being a professional social worker and being called to be a deacon by God and the church. The study is based on eight qualitative, semi-structured interviews with deacons from eight different parishes in the diocese of Stockholm. The material was processed through thematic analysis and hermeneutic interpretation of meaning. It was later analyzed based on concepts from two role theories. The study shows that deacons can relate to the sacred and profane in their professional identities in three different ways. For some deacons, the sacred and profane in their professional identity is well integrated, these deacons do not experience any contradictions between the secular in being a social worker and the religious in being called by God. For other deacons, either the sacred or the profane take over, for example if they feel that they do not have enough knowledge in theology and therefore mainly work with social work and the profane. The third approach is that there is continuous negotiation between the sacred and the profane. An example of this is that deacons sometimes find support and guidance through their calling, and sometimes through their education in social work. The deacons have in common that the relationship between the sacred and the profane in their professional identity is influenced by contextual factors, such as the organization and the secular society.

Sweden's welfare system has for many years been seen as the absolute safety net in the country, where every person who gets into social difficulties can fall back on the welfare system. Over the past many years, Sweden's welfare system has changed, and more and more people are applying to civil society and its organizations for financial help. One of the organizations that has served as the extended arm of social services is the Church of Sweden and its deacons. The purpose of this study is to create an understanding of how deacons experience the responsibility they take socially and economically in society. At the same time, we want to take a closer look at their thoughts and feelings in the role created by increased responsibility on civil society.In this study, eight qualitative interviews were conducted with deacons who work with people in social vulnerability in Sweden and who, for various reasons, have had to seek financial and material help in the Church of Sweden. In the study, we were able to see how all deacons carry out work that is far beyond their responsibilities, the contributions they make are grants collected through voluntary contributions and taxes paid by their members. Here we have a clear picture of how this actually affects the emotional work of deacons both behind and in front of the stage. The job gets tougher and there is a common feeling amongst the deacons, that they’re not enough for all those who don’t have what many people take for granted, the most basic things, like food or money to pay their bills. The role, responsibility and shortcomings that the deacons have been able to see in social services is also something they feel have affected the relationship between the two. In order to answer our questions, in addition to our qualitative interviews, we have enlisted the help of neoliberalism, concepts from Goffman's dramaturgical theory and Hochschild's emotional work.

The Prefecture of Pella bought Heirachabis in 1895 and occupied it in 1898. This marked the beginning of the Mission in the South. The Oblates of Mary Immaculate officially started on 8 December 1896. They were allowed to minister among the Europeans and among Africans, not ministered to by a Protestant Mission. The first expansion was at Klein Windhoek, and at Swakopmund being the gateway to the Protectorate. The Tswana invited the Mission to help them after they had arrived from the Cape. Aminuis and Epukiro were founded. After 1905 the Mission was allowed to open stations among the Herera and Damara. Doebra, Gobabis, Usakos, Omaruru, and Okombahe were the result. Seven expeditions were undertaken to reach Kavango. After many failures the first mission became a reality at Nyangana in 1910. Just before the war the expansion reached Grootfontein, Tsumeb and Kokasib. In the South missions were opened at Warmbad, Gabis, Keetmanshoop, Luederitz and Gibeon. World War I scattered the African population of the towns which disturbed the missionary work. The S. A. Administration allowed most missionaries to stay. After the Peace Conference S. W. A. became a Mandate of S. A. In 1924 permission was granted to enter Owambo. The first station was opened in Ukuambi, later followed by Ombalantu and Okatana. In 1926 the Prefecture of Lower Cimbebasia was elevated to the Vicariate of Windhoek, while the Prefecture of Great Namaqualand became the Vicariate of Keetmanshoop in 1930. World War II left the missionary activities undisturbed. In 1943 Magistrate Trollop in Caprivi invited the Catholic Mission in 1943 to come and open educational and health facilities. The South expanded into Stampriet, Witkrans, Aroab, Mariental. The election victory in 1948 in South Africa of the Afrikaner Parties with the resulting apartheid legislation negatively affected the missions in S. W. A. After 1965 the influence of Vatican II became noticeable, while the pressure of the United Nations Organisation moved the territory towards independence. While initially the Catholic Church had been very cautious, in the ?O's and 80's she took a very definite stand in favour of human rights. She also became a full member of the CCN. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

Thesis (DPhil (Philosophy))--University of Stellenbosch, 2006. / This thesis gives an historical overview of some of the issues connecting philosophy of mind and philosophy of langauge in the twentieth century, especially with regard to the relevance of both disciplines to theories of cognition. Specifically, the interrelation between the theories of Peirce,Chomsky, Derrida, and Deacon are discussed. Furthermore, an overview of twentieth century views on mind in both philosophy and the cognitive sciences is given. The argument is made that many of the apparently insurmountable issues that plague theories on mind and cognition today can be traced back to the metaphysical mould into which the philosophical questions at issue here were cast. Also, despite current resistance to the idea from many philosophical quarters, a case is made for approaching language and mind in terms of neo-Darwinist evolutionary theory.

Le présent mémoire se donne pour fin d'étudier, en les replaçant au sein du contexte politique de leur époque, deux textes importants de la pensée politique de Justinien : l'Ekthesis d'Agapète le diacre, et le Dialogue de science politique. Ces deux textes représentent le point de vue de deux groupes d'acceptation de Constantinople – à savoir des groupes qui peuvent participer à l’élévation ou à la destitution d’un empereur : le clergé, et l'élite des sénateurs et des hauts-fonctionnaires. À partir de ce cadre conceptuel, il s'agira, pour ce mémoire, de définir les problématiques ayant trait à la fonction et la conception du pouvoir impérial et à la forme de l'État, telles que les présentent ces deux textes. À terme, devra émerger comme cadre interprétatif l'affrontement de deux tendances: d'une part, un hellénisme politique christianisé (associé au clergé), et, d'autre part, une romanité conjuguée à une vision néoplatonicienne du monde (associée à l'élite sénatoriale et fonctionnaire). Ces deux traditions posent des questions différentes. D'un côté, celle de l'orthodoxie de l'empereur et de la nécessité, pour ce dernier, de suivre les préceptes de l'éthique chrétienne, de se montrer digne de Dieu, dont il est le serviteur; de l'autre, celle de la sauvegarde de l'héritage romain, portant notamment sur le rôle du Sénat et l’importance de la loi, de même que le lien entre empereur et philosophe. / The object of this thesis is to study two important texts of the political thought of the Age of Justinian by replacing them in the political context of the Age. The two texts represent the point of view of two acceptation groups of Constantinople – groups that can participate in the election or the destitution of an emperor : the clergy and the elite of the senators and the high spheres of the bureaucracy. What will emerge is a clash between two tendencies : on the one hand a christianised political hellenism (associated with the clergy) and on the other a roman vision mixed to neoplatonician metaphysics (associated with senators and the high spheres of the bureaucracy). The two tendencies/traditions ask different questions. The first one asks the questions of the orthodoxy of the emperor and of the necessity for him to follow the rules of christian ethics, as well as to show himself worthy of God, of whom he is the servant; the other, the question of the preservation of the roman heritage, particularly in regards of the role of the Senate and the importance of the law, and of the relation between imperial power and philosophy.

The thesis deals with the concept of diaconate and the diacon's service in the Byzantine tradition. The first part deals with the diaconate in the New Testament. The second part focuses on the historical development of the Byzantine rite as well as of the diaconate from the charitable, administrative and liturgical perspektive where the liturgical aspekt begins to dominate. The third part introduces the Liturgies (Masses)in the Byzantine tradition with consideration for the Liturgy of St. John Chrysostom and stresses his irreplaceable role.

The Prefecture of Pella bought Heirachabis in 1895 and occupied it in 1898. This marked the beginning of the Mission in the South. The Oblates of Mary Immaculate officially started on 8 December 1896. They were allowed to minister among the Europeans and among Africans, not ministered to by a Protestant Mission. The first expansion was at Klein Windhoek, and at Swakopmund being the gateway to the Protectorate. The Tswana invited the Mission to help them after they had arrived from the Cape. Aminuis and Epukiro were founded. After 1905 the Mission was allowed to open stations among the Herera and Damara. Doebra, Gobabis, Usakos, Omaruru, and Okombahe were the result. Seven expeditions were undertaken to reach Kavango. After many failures the first mission became a reality at Nyangana in 1910. Just before the war the expansion reached Grootfontein, Tsumeb and Kokasib. In the South missions were opened at Warmbad, Gabis, Keetmanshoop, Luederitz and Gibeon. World War I scattered the African population of the towns which disturbed the missionary work. The S. A. Administration allowed most missionaries to stay. After the Peace Conference S. W. A. became a Mandate of S. A. In 1924 permission was granted to enter Owambo. The first station was opened in Ukuambi, later followed by Ombalantu and Okatana. In 1926 the Prefecture of Lower Cimbebasia was elevated to the Vicariate of Windhoek, while the Prefecture of Great Namaqualand became the Vicariate of Keetmanshoop in 1930. World War II left the missionary activities undisturbed. In 1943 Magistrate Trollop in Caprivi invited the Catholic Mission in 1943 to come and open educational and health facilities. The South expanded into Stampriet, Witkrans, Aroab, Mariental. The election victory in 1948 in South Africa of the Afrikaner Parties with the resulting apartheid legislation negatively affected the missions in S. W. A. After 1965 the influence of Vatican II became noticeable, while the pressure of the United Nations Organisation moved the territory towards independence. While initially the Catholic Church had been very cautious, in the ?O's and 80's she took a very definite stand in favour of human rights. She also became a full member of the CCN. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

Diaconia research in the Nordic countries 2015-2019 This master thesis is a systematic literature review of the field of diaconal research in the Nordic countries during the period 2015 - 2019. I have conducted a Mixed Methods Research Synthesis on 134 selected titles, corresponding to the search protocol. Diaconia is sometimes defined as the social work or social care performed by the Christian church, but as my report shows, the concept of Diaconia can be defined in several ways, from narrow to wide delimitations. As a research field, Diaconia research is not clearly defined. One of the findings of my study is that Diaconia research draws from and contributes to ecclesiology, sociology and psychology of religion, systematic theology, church history and patristic studies. The main Nordic research site for diaconal studies is VID Specialized University in Norway. Other major contributors to the field are Uppsala University (CRS), Ersta Sköndal Bräcke University, University of Eastern Finland and MF Norwegian School of Theology, Religion and Society. My report shows recent developments in the theology of Diaconia, and makes visible differences and similarities in the understanding of the Deacon’s office in the Nordic majority churches. Deacons in Finland, Norway and Sweden struggle with similar challenges of mandate and responsibilities, which is shown by comparison between several referenced studies. These challenges appear to be connected to gender, a low over all appreciation of social care in society and church alike, and not the least, outdated theological interpretations of the Deacon’s office as humble or lowly service. Contributions from an international research project at University of Eastern Finland are aiming to correct some of these misunderstandings by retranslating texts from the patristic era. All in all, the referenced studies show, that diaconal works in the Nordic countries are making important contributions to society, expanding beyond the concept of care, engaging in theological development, social innovation, social mobilisation and interreligious cooperation. My study makes a theoretical contribution by adapting the concentric model for Diakonia developed by Erik Blennberger (1946 – 2018), based on this empirical finding.