The aim of this study is to describe ideas put forward by Sweden Democrats (Swedish: Sverigedemokraterna) about Christianity in Sweden and the Church of Sweden as a Folk Church, a church for a whole people, and how the political party uses Christianity as a part of constructing a Swedish identity. The investigation is based on official documents, newspaper articles, statements and political motions which are analysed using a form of text analysis called idea analysis. The theoretical frame of the investigation is founded on Claire Mitchell’s theory about religious content in ethnic identities and Einar Billing’s and Johan Alfred Eklund’s thoughts about what makes the Church of Sweden a Folk Church. The investigation shows, among other things, that the Sweden Democrats’ view of the Church of Sweden is similar to the thoughts of Eklund but they differ in their lack of references to theology. The investigation also shows that Christianity serves as an important marker for the Sweden Democrats in creating a Swedish identity.

In the 20th Century the Nordic region was often regarded as a politically, socially and ecclesiastically homogenous area. This was partly a conception formed by Archbishop Söderblom´s creating of a Nordic  Bishops´Council to coordinate actions and declarations by the Nordic Folk churches. The general ecumenical development during the 19th and 20th Centuries created a perceived need for a regional ecumenical organisation in the Nordic region to serve the emerging WCC. Mr Manfred Björkquist was the man who proposed the setting up of a Nordic Ecumenical Institute in Sigtuna, Sweden. His proposals were strongly critizised in particular by the Oslo Bishop, Eivind Berggrav. Bishop Berggrav managed to force Björkquist to give up his plans for academic research to be one of the objectives of the Nordic ecumenical Sigtuna Institute. In addition WCC elected to abandon the original planfor a regional membership structure for WCC. One may note a particular pattern for ecumenical impediments repeating itself. In the 19th Century intended church cooperation was made impossible in the Nordic region through political stress and theological controversy. Political stress during the 19th Century occurred when Denmark failed to muster Nordic support for a military take over of Schleswig. In the 20thCentury the 2nd World War created considerable political stress in the region. Theological controversy occurred in the 18th Century over the theology of Grundtvig and in the 20th Century over Episcopacy. Political stress and theological controversy created a non helpful context for the Nordic Ecumenical Institute after its formation in 1940. In that context the Institute had to handle the adverse effects of the loss of Academic research and the loss of a regional membership structure for WCC. The combination of losses in the unhelpful context appear to have been innate defects for an organisation that elected to ignore the dramatic changes and carry on with "business as usual" and in that manner prepare for its own disintegration.

<p>This thesis explores aspects of what happened to the state Church of Sweden during the rise of the importance of public opinion and the evolution of the democratic nation state. Denmark provides the most well known Nordic example of how an old state Church became a democratic Folk (i.e. National) Church during this general transition. By comparing the Swedish with the Danish case, this study elucidates the less well known Folk Church ideology in Sweden. In Denmark a strong agrarian movement influenced by revivalism managed to take hold of public opinion making the state Church a part of the Danish national identity. Such a movement never appeared in the more industrialised Sweden. Instead a secular working class movement took hold of public and national opinion. The investigation is focused upon Harald Hallén (1884-1967), a pastor and a Social Democratic Member of Parliament. Lacking the revival elements of the Danish nationalism Hallén found that in order to get a Folk Church accepted within the secular Working class movement, it had to rest upon the heritage of the Enlightenment. Hallén regarded the Church as an expression of common ethical values within the Swedish nation. The Folk Church was supposed to strengthen existing ideals for a righteous socialist society by delivering the message of the Kingdom of God. Hallén strove to make the Church more democratic in order to express this ethical folk religion. Social Democratic nationalism became the dominant factor in Swedish political life between 1905 and 1933. The period was characterised by conflicts. First Hallén and those whom he represented fought against the Youth Church movement, which strove to establish another Folk Church ideology, by supporting the Swedish King against the rise of political Democracy. Later on, within his own Social Democratic party, Hallén fought his battle against the Marxist view of the state Church as a simple reflection of the dominant class. Hallén was in line with the political development, which resulted in a period of solid Social Democratic nation building from the 1930s onwards. From that decade on the Folk Church ideology of Hallén was established.</p>

This thesis explores aspects of what happened to the state Church of Sweden during the rise of the importance of public opinion and the evolution of the democratic nation state. Denmark provides the most well known Nordic example of how an old state Church became a democratic Folk (i.e. National) Church during this general transition. By comparing the Swedish with the Danish case, this study elucidates the less well known Folk Church ideology in Sweden. In Denmark a strong agrarian movement influenced by revivalism managed to take hold of public opinion making the state Church a part of the Danish national identity. Such a movement never appeared in the more industrialised Sweden. Instead a secular working class movement took hold of public and national opinion. The investigation is focused upon Harald Hallén (1884-1967), a pastor and a Social Democratic Member of Parliament. Lacking the revival elements of the Danish nationalism Hallén found that in order to get a Folk Church accepted within the secular Working class movement, it had to rest upon the heritage of the Enlightenment. Hallén regarded the Church as an expression of common ethical values within the Swedish nation. The Folk Church was supposed to strengthen existing ideals for a righteous socialist society by delivering the message of the Kingdom of God. Hallén strove to make the Church more democratic in order to express this ethical folk religion. Social Democratic nationalism became the dominant factor in Swedish political life between 1905 and 1933. The period was characterised by conflicts. First Hallén and those whom he represented fought against the Youth Church movement, which strove to establish another Folk Church ideology, by supporting the Swedish King against the rise of political Democracy. Later on, within his own Social Democratic party, Hallén fought his battle against the Marxist view of the state Church as a simple reflection of the dominant class. Hallén was in line with the political development, which resulted in a period of solid Social Democratic nation building from the 1930s onwards. From that decade on the Folk Church ideology of Hallén was established.

This article focuses on the situation in the Church of Sweden, one of the largest Lutheran churches in the world. The links between the state and the church in Sweden were only recently cut. Political parties still engage with church policy and form the majority of the Church Assembly as well as many local Church councils. When nationalistic parties also are involved in church policy this becomes a challenge. Homiletics is taught at the Church of Sweden Institute for Pastoral Education as part of the final, ministerial year. At the Institute we make use of North American literature by authors like Brueggemann, Lose, Tubbs Tisdale and Troeger. There are many differences between the Scandinavian and the North American contexts. This paper seeks to investigate how homiletical training in one context is carried out with the use of textbooks from another, different context. How can homiletics based on North American theologies fit into a Folk Church context? How does a North American homiletic approach encourage Swedish students to preach a prophetic word of God, without fear, in a situation when populist nationalism rises in the context of migration? How can prophetic preaching, as described by for instance Brueggemann and Tisdale, be contextualised in this situation? This article discusses when and how prophetic preaching inspired from the Biblical example, with its narratives and with metaphors and poetic language, should be used and when a more confrontational, head-on witness is needed.

Syftet med denna uppsats är att lämna ett litet bidrag till Svenska kyrkans självreflektion och därmed till ekumeniska samtal genom att undersöka sammanläggningarnas konsekvenser för församlingssyn och liv. Med denna sammanfattning besvarar jag även frågeställningarna; Vilken ecklesiologi kan efter relationsförändringarna utläsas i Svenska kyrkans utredningar och i Läronämndens yttranden över territorialförsamlingarna? Vad ger denna för implikationer för församlingen som koinonia? Genom att analysera den ecklesialitet som framträder i Svenska kyrkans utredningar och Läronämndens yttranden har jag sökt finna svar på frågan hur territorialförsamlingarnas ecklesiologi framträder och vilka implikationer detta kan ha för den ekumeniska förståelsen av kyrkan som koinonia. Jag har visat ett plausibelt samband mellan sammanläggningar av territorialförsamlingar med kommunalisering av kyrkan och ett organisatoriskt skifte från Gemeinschaft till Gesellschaft.Territorialförsamlingarna har genom sammanläggningar gått mot större ekonomiska enheter med större geografisk storlek och ökad genomsnittlig mängd tillhöriga per församling. Man har rört sig från ett övre tak av antalet medlemmar i en församling till en miniminivå. Denna nivå syftar till att utgöra ett tillräckligt stort kyrkoavgiftsunderlag i syfte att bära kostnader för personal och fastigheter. Med detta har man rört sig från att antalet medlemmar avgör mängden personal till att mängden personal avgör antalet medlemmar.Samtidigt som antalet medlemmar minskar ökar antalet anställda. Svenska kyrkan kan beskrivas som tjänsteinriktad folkkyrka där välutbildad och kunnig personal utgör den faktiska församlingen medan den tillhörige primärt konsumerar religiösa tjänster. Den demokratiska organiseringens offentligrättsliga karaktär stärker den Gesellschaft¬-struktur som utvecklats över åren. Möjligheten för den enskilda att ta ansvar för, och engagera sig i, sin församling som förtroendevald går via nomineringsgruppernas respektive vallista och inte via det direkta engagemanget i församlingen. Man skulle kunna säga att församlingsbon lämnar över sitt religiösa liv att skötas av anställa och nomineringsgrupper å sina vägnar. Ett slags helig gemenskap på entreprenad där den enskildes ansvar flyttas till nomineringsgruppen och kyrkolivet sköts av proffs medan den enskilde döpte kan komma och fylla på sitt själsliv vid behov eller vid högtidliga tillfällen. De anställda och förtroendevalda bildar en slags ställföreträdande koinonia medan de tillhöriga blir passiva konsumenter som inte ser sig själva som kyrka. Denna ställföreträdande koinonia riskerar även att leda till en organisatorisk donatism, där förståelsen av kyrkan som en samling rättfärdiggjorda syndare tonas ner då graden av professionalitet ökar.När kyrkan blir för lik världen hamnar dess skapelseteologiska annorlundaskap i bakvattnet till förmån för statsvetenskaplig och ekonomisk rationalism och då riskerar kyrkan att delas upp i en yttre organisation och en inre gemenskap där den förras mätbarhet hamnar i förgrunden. Kyrkans organisering behöver istället hålla ihop med dess syfte att människor ska komma till tro och kristen gemenskap skapas. Kyrkans annorlundaskap som koinonia grundad i Treenigheten kan utgöra en förebild för världen och ge just de förutsättningar som en öppen folkkyrka behöver för sitt grundläggande uppdrag, sin lagstadgade identitet, sin ekonomi och som en del av den ekumeniska rörelsen. Inte minst i en tid av transition mot att vara en kyrka med mer likartade förutsättningar som andra samfund. / In the ecumenical movement the Church is often understood as koinonia – communion with (in) God realized in interpersonal community. In this essay, I have tried to show that the organizational structure in Church of Sweden after the separation of Church and state, risks forming a vicarious koinonia of staff and elected officials. Mergers of territorial parishes and an organizational shift from Gemeinschaft to Gesellschaft has shifted the view of who is part of the koinonia and put emphasis on employees and on the church as a provider of religious services while the parishioners are passive bystanders and form the basis for church tenth. The vicarious koinonia risks forming an organizational Donatism in which religious professionals replace the understanding of congregation as justified sinners, and of ecclesiological Docetism where the organization of the church is separated from its purpose of community and lived faith.  The church's identity as koinonia founded in the Trinity can set a model for the world and provide the conditions that an open folk church needs for its mission, its finances and as part of the ecumenical movement.