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The purpose of this essay is to analyze Swedish medieval miracle collections through an intersectional perspective to determine how gender and social hierarchy contributes to the medieval power structure. The analysis is done through the use of hermeneutics and discourse analysis as well as quantitative methods. The main conclusions are that while it is difficult to detect individuals’ place in the social hierarchy at times due to the nature of the discourse in the source material, having an elevated social status seems to benefit women in their treatment by the authors. The essay also concludes that one of the main factors in receiving respect from the authors appears to not particularly have to do with either gender or social status specifically but rather belonging to the church.

I denna uppsats studeras begreppet ortodoxa ikoner och hur dessa används i ortodoxa församlingar i södra Sverige. Syftet med denna uppsats är att få större kännedom om ikoner som fenomen och hur dessa används i ortodoxa gudstjänster, samt vilken syn ortodoxa församlingsmedlemmar har på ikoner. För att uppnå syftet med studien kommer jag att besöka tre ortodoxa församlingar på olika orter i Småland. Utifrån dessa församlingar genomförs intervjuer med totalt sex stycken personer. Resultatet av studien visar bland annat på att de intervjuade har olika förhållningssätt till ikoner. Vissa ser ikoner som något man ska vörda, medan andra ser det som vackra målningar och som har en historisk betydelse bakom sig, men inte mer än så. För majoriteten av de intervjuade betraktas en ikon som ett medel för bön och ritualer, ett sätt för människor att integrera sig med det gudomliga. De kan även användas som en guide i livet och i olika situationer. För många ortodoxa ikoner är inte bara vackra porträtt som hänger på väggen hemma eller i kyrkan, men det är också en del av deras vardag, en del av deras tro. En ikon behöver inte bara vara en bild, målning eller dekoration, det kan vara något mycket större enligt ortodoxa teologer. / In this paper, the concept of orthodox icons is studied and how these are used in orthodox churches in southern Sweden. The purpose of this paper is to gain more knowledge of icons as phenomena and how these are used in orthodox worship services, and which view orthodox church members have on icons. I visit three orthodox churches and interview a total of six people.The results of the study show, among other things, that the interviewees have different approaches to icons. Some see icons as something to be revered, while others see it as beautiful paintings and which have a historical significance behind them, but no more than that. For the majority of the interviewees, an icon is considered a means of prayer and ritual, a way for people to integrate with the divine. They can also be used as a guide in life and in different situations.For many orthodox icons, icons are not only beautiful portraits hanging on the wall at home or in the church, but it is also part of their everyday life, part of their faith. An icon not only needs to be a picture, painting or decoration, it can be something much bigger according to orthodox theologians.

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This essay is about the works of Jacobus de Voragine, a genoan munk during the thirteenth century namely Legenda Aurea, or The Golden Legend. This essay aims to compare his works to contemporary material as well as modern academic texts. The purpose of which is to see how accurate Jacobus was in his writings, especially when it comes to the early medieval history in the british isles as well as Ireland. The essay as a whole has the purpose of studying the chronology and information provided by these texts in order to see what was right versus what was wrong from the perspective of the modern reader.

Denna uppsats ämnar undersöka den politiska och filosofiska meningen som kan förstås utifrån medeltida föreställningsvärld som finns i Ludvig den heliges hälsosamma råd till sonen, ett antal andliga råd som översatts till svenska vid Vadstena kloster under 1400-talet, till kung Kristian I. Syftet blir att få ut textens mening, i fyra former: den ordagranna meningen, den personliga meningen, den ämnade meningen och/eller den utökade meningen. I så hög grad som möjligt handlar det om just den tredje formen av mening: vad ville författaren av denna översättning förmedla till kung Kristian I? Metoden som används är den idéhistoriska kontextualiseringen utifrån Quentin Skinners metoder, som innebär att man tolkar texten som en handling, ett argument för eller emot föreställningar som existerar under sin tid, vilket tillåter mig att få ut den mening jag är ute efter. Resultatet blev att de andliga råden generellt förespråkade en konservativ, skolastisk, aristotelisk-thomistisk världsbild där kyrkans inflytande är mycket starkt. Detta placeras i sitt kontext i en värld där kyrka och krona ofta var i konflikt, där helgonens mirakel ger hopp till de fattiga och där andlig och dygdmässig påverkan på fursten var en viktig funktion för inflytande och legitimitet. / <p>Godkännande datum: 2022-01-14</p>

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<p>The following essay is named <em>The canonization of Joan of Arc, a Church political strategy or the creation of a national symbol? </em>Joan of Arc, the French heroine of the Hundred Years War, was canonized as late as 1920, in a process that began already in 1869. In the following essay I am trying to work out if this canonization is a work of the Vatican in order to gain popularity in France after the breakup with the state in 1905. The Catholic Church had, since the French Revolution, faced difficulties withstanding its position of power in the presence of the upcoming Secularism and Liberalism and their growing public support. The Catholic Church had been fighting for its members and at the same time fighting the new ideas of Socialism, Communism and Liberalism. Due to the lack of direct sources as well as the inability of being able to retrieve them I have used a variety of sources and documents. By using different history books and documents regarding the actual canonization of Joan of Arc and the Roman Catholic Church, I have been able to retrieve the information needed to answer my three folded question. The main question regarding the political strategy was as my hypothesis says, true, as far as this work concerns.</p><p>Joan of Arc’s case was not in a starting phase initiated by the Vatican but instead by a liberal bishop in France but as the case continued my result showed that the Vatican saw a chance to gain not just the trust of its members, but also a chance to strengthen its bounds to the French state. The reason that it took more than five hundred years (after Joans death) to canonize her is probably that nationalism with all its meaning was developed and used in a wider sense during the late 19th century. This ”back to the roots” philosophy made the pressure to canonize her more vivid and at last, after the First World War, she became the national saint that France forever longed for.</p> / En artikel baserad på denna uppsats har senare publicerats i Gusem: Gutilandorum Universitas Scholarium et Magistrorum: tidskrift för Högskolan på Gotlands historiska förening, Årgång 1 (2009): nr 1.

The following essay is named The canonization of Joan of Arc, a Church political strategy or the creation of a national symbol? Joan of Arc, the French heroine of the Hundred Years War, was canonized as late as 1920, in a process that began already in 1869. In the following essay I am trying to work out if this canonization is a work of the Vatican in order to gain popularity in France after the breakup with the state in 1905. The Catholic Church had, since the French Revolution, faced difficulties withstanding its position of power in the presence of the upcoming Secularism and Liberalism and their growing public support. The Catholic Church had been fighting for its members and at the same time fighting the new ideas of Socialism, Communism and Liberalism. Due to the lack of direct sources as well as the inability of being able to retrieve them I have used a variety of sources and documents. By using different history books and documents regarding the actual canonization of Joan of Arc and the Roman Catholic Church, I have been able to retrieve the information needed to answer my three folded question. The main question regarding the political strategy was as my hypothesis says, true, as far as this work concerns. Joan of Arc’s case was not in a starting phase initiated by the Vatican but instead by a liberal bishop in France but as the case continued my result showed that the Vatican saw a chance to gain not just the trust of its members, but also a chance to strengthen its bounds to the French state. The reason that it took more than five hundred years (after Joans death) to canonize her is probably that nationalism with all its meaning was developed and used in a wider sense during the late 19th century. This ”back to the roots” philosophy made the pressure to canonize her more vivid and at last, after the First World War, she became the national saint that France forever longed for. / En artikel baserad på denna uppsats har senare publicerats i Gusem: Gutilandorum Universitas Scholarium et Magistrorum: tidskrift för Högskolan på Gotlands historiska förening, Årgång 1 (2009): nr 1.