Is it possible to convey spirituality through art and material culture? Is it possible to renew art within the traditional church so that it appeals and is understandable for the modern man? These are the fundamental questions of my master´s work, which has it´s starting point in a public commission for an artistic contribution to the new Pentecostal church in Kalmar. The work also addresses the question whether there is a need for symbolism, art and sacred objects also within the Pentecostal movement, a traditionally strong image hosting environment. If so, how is it possible to bring this in to the church without completely breaking with the tradition and ideology of the movement? I want to communicate the Christian message in a renewed way, and in this particular project also highlight the importance of using images also within the Pentecostal movement. The essence of this project is:  How to communicate spiritually through material culture  How to bring in a new tool of communication in to the Pentecostal movement. A visual tool that communicates in another dimension than what verbal tools does, touching other senses  How to tell the essence of the Christian message in a renewed that still relates to the history and tradition of the Pentecostal movement  How to include these aspects when creating something to the congregation in Kalmar

This study deals with questions about male and female, power and church, related to the Mariologies of three prominent leaders in the Church of Sweden in the last century: Erling Eidem, Paulina Mariadotter and Cristina Grenholm. The mentioned topics are important for conservative High Church people as well as for radical feminists, and they are therefore necessary to address in the context of discussions about the church´s identity and the search of greater unity. Each Mariology is related to contemporary ideas about the relations between male and female, and to the tradition of the church as the leaders themselves see it. During the years 1920-2010 the relations between the sexes changed a lot as a result of the impact of modernity, which also affected how people perceived the relationship between the individual and the tradition/authorities. The present study concludes that there is a connection between Mariology and contemporary ideas about male and female. However, the Mariologist´s attitude to the tradition of the church seems to decide which perspective is allowed to dominate. Eidem wants people to subordinate themselves to the tradition while Grenholm criticizes it and wants to change it. Paulina Mariadotter exemplifies the dialectic between a “small tradition” and the “great tradition” of the church. Mariadotter interprets her own experience in light of the tradition. This makes her capable of handling contemporary challenges in continuity with the same tradition. The study argues, on the basis of an analysis of the three Mariologies, that the modern demand for equality between the sexes can be managed in continuity with the tradition of the church. Such an equality is not a right but a gift from God trough Jesus Christ, which means that the ideal of equality between male and female will not necessarily entail the abandonment of the idea of female subordination. Mariological perspectives can help us to recognize voluntary subordination as important for reaching blessedness and as appropriate in the context of the perception of the church as a mother. Such a self-understanding may reconcile the hierarchical and nurturing functions of the church with reference to self-donating love and sensitivity. This means that Mariology may also provide a deepened understanding of the way to “unity in Christ” within the Church of Sweden.

Syftet med uppsatsen är att undersöka kommunikationen mellan skaparen av ett verk och betraktaren vad avser kyrklig, monumental konst. Med andra ord vill jag beskriva kyrkobesökarens tolkning av verket, ställt mot konstnärens avsikt. I detta syfte gör jag en fallstudie, en analys av altarfresken Kristi återkomst, vilken finns i Kastlösa kyrka och är utförd av Waldemar Lorentzon 1953-1954.Min metod är att ställa en beskrivning av hur fresken tolkas av mig själv utan föregående specialstudier (receptionen) mot en rekonstruktion av Lorentzons avsikter med verket (intentionen). Den första delen görs som en semiotisk analys. Den andra delen innehåller bl a studier av Lorentzons bibelstöd för fresken, en genomgång av texter av personer som talat med Lorentzon, en jämförelse med Lorentzons målning i Ryssby kyrka samt vidare en analys av skisser till fresken. Dessutom görs en särskild bildretorisk analys.Undersökningen visar att freskens grundläggande mening uppfattas väl av en betraktare utan särskilda förkunskaper. Men bilden har också ett mera svårtillgängligt innehåll. Det gäller i första hand bibelstödet för den stora Kristusbilden, symboliken i ett storskaligt geometriskt mönster i fresken samt en möjlig influens av Lorentzons egna andliga engagemang. Den bildretoriska analysen visar att fresken innehåller ett stort antal retoriska element.

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<p>An issue of central interest today is the aspiration for wholeness, on the one hand referring to the concept of “healing” <em>(swed: helande)</em>, on the other hand to being “whole” <em>(swed: hel);</em> body, mind, soul, spirit and relations. The need and desire to offer a more holistic experience is becoming prominent also within the Swedish Church. This paper addressed some events within the Swedish Church that cater to experiences of wholeness, with the aim of exploring how this is done in practise and how it’s rooted in Christian thought. Events were experienced by participant observation as far as possible and theoretical/theological issues addressed in interviews with initiators, as well as extracted from some current literature. The material was analysed from a hermeneutically inspired stance, addressing different possibilities of interpretation. The study found that the material could be roughly divided into two groups; one turning back toward patrimony and lost traditions for renewed nourishment and enhanced experience, the other turning toward foreign or newer religious/spiritual traditions and movements, applying new practices and concepts. It was noted that current theological discussion of innovation was lagging far behind what was actually being performed in various parishes. Theological debate also seemed to neglect the concept of “healing”, while this aspect came across as being of major importance in most observed events. Theory and practise seemed to live in separate realities. Although lacking in clarity, in common grounds and common values, the Swedish Church was seen to offer a broad and interesting range of holistic experiences, with or without Christian connections.</p>

<p>Svenska kyrkans ställning har onekligen förändrats under 1900-talet, framför allt under den senare delen av århundradet. Kyrkan går nu ett nytt århundrade till mötes genom att göra en del förändringar inom organisationen. Dessa förändringar berör riterna och traditionerna till en viss del men inte vad det gäller det innehållsmässiga utan nästan enbart den ekonomiska biten.</p><p>Svenska kyrkan förlorar mark bland det svenska folket.</p><p>* Vad ska man göra för att vinna tillbaka människan till kyrkan?</p><p>* Kan detta genomföras om man förändrar och förnyar det kyrkliga innehållet t.ex. traditioner, riter m.m.?</p><p>* Om en förändring krävs vad ska då förändras och vad ska vara kvar?</p><p>* Hur når man en vettig förändring?</p>

An issue of central interest today is the aspiration for wholeness, on the one hand referring to the concept of “healing” (swed: helande), on the other hand to being “whole” (swed: hel); body, mind, soul, spirit and relations. The need and desire to offer a more holistic experience is becoming prominent also within the Swedish Church. This paper addressed some events within the Swedish Church that cater to experiences of wholeness, with the aim of exploring how this is done in practise and how it’s rooted in Christian thought. Events were experienced by participant observation as far as possible and theoretical/theological issues addressed in interviews with initiators, as well as extracted from some current literature. The material was analysed from a hermeneutically inspired stance, addressing different possibilities of interpretation. The study found that the material could be roughly divided into two groups; one turning back toward patrimony and lost traditions for renewed nourishment and enhanced experience, the other turning toward foreign or newer religious/spiritual traditions and movements, applying new practices and concepts. It was noted that current theological discussion of innovation was lagging far behind what was actually being performed in various parishes. Theological debate also seemed to neglect the concept of “healing”, while this aspect came across as being of major importance in most observed events. Theory and practise seemed to live in separate realities. Although lacking in clarity, in common grounds and common values, the Swedish Church was seen to offer a broad and interesting range of holistic experiences, with or without Christian connections.

Svenska kyrkans ställning har onekligen förändrats under 1900-talet, framför allt under den senare delen av århundradet. Kyrkan går nu ett nytt århundrade till mötes genom att göra en del förändringar inom organisationen. Dessa förändringar berör riterna och traditionerna till en viss del men inte vad det gäller det innehållsmässiga utan nästan enbart den ekonomiska biten. Svenska kyrkan förlorar mark bland det svenska folket. * Vad ska man göra för att vinna tillbaka människan till kyrkan? * Kan detta genomföras om man förändrar och förnyar det kyrkliga innehållet t.ex. traditioner, riter m.m.? * Om en förändring krävs vad ska då förändras och vad ska vara kvar? * Hur når man en vettig förändring?

This thesis examines the regional part of the Church of Sweden. Existing as a Lutheran evangelical church since the declaration in Uppsala in 1593, the Church of Sweden became completely separate from the state in the year 2000. Apart from a small piece of legislation by the Swedish parliament, the now former state controlled church were to act on their own. This development can be seen as a result of several decades of discussions. The author is raising the question about the roll and function of bishops and dioceses in the Church of Sweden. By using original non-theological concepts such as isomorphism and management, the ecclesiological function of the Church of Sweden is presented. The terminology of management from business and economics has influenced the economic language of the church. In several cases the Church of Sweden has been subject to isomorphic impacts in bureaucratic and economical matters. The impression is that the development has partly been reduced from the regions or the dioceses. The author also presents a keyword for meta-ecclesiology; the church as such.

<p>Denna uppsats behandlar konfirmationens förändring i den evangelisk-lutherska Svenska kyrkan.  Konfirmationen har sina grunder från fornkyrkan. Sedan dess har denna tradition utvecklats, från att vara ett sakrament till att bli en ceremoni inom Svenska kyrkan. Följande frågeställningar har behandlats: Hur skiljer sig konfirmationen då från nu? Vad står konfirmationen för idag till skillnad från då Sverige var dominerat av ett statskyrkosystem och ett mer enhetligt, kristet land? Konfirmationen är en religiös handling. Har denna betydelse glömts bort och ersatts av något annat? Är det bara en tradition som har levt kvar utan sin religiösa mening? Är konfirmationen en del av den svenska kulturen?</p><p>Antalet konfirmander har successivt minskat och Svenska kyrkan arbetar för att öka deltagarantalet. Svenska Kyrkan har utvecklats från att vara en nationell kyrka till att bli en självständig kyrka vid sidan av staten. Sammanfattningsvis går det att säga att relationen mellan stat, kyrka och individ har förändrats sedan 1800-talet och framåt. Flera förändringar har påverkat konfirmationens position inom Svenska kyrkan: bland annat att folkskolan infördes, att det är frivilligt att gå ur Svenska kyrkan och att konfirmera sig samt kyrkan och statens skilsmässa från varandra. Parallellt med att förhållandet mellan kyrka och stat har förändrats har även relationen mellan människor och kyrkan förändrats.</p>