[pt] A presente pesquisa tem como objetivo principal estudar a homilia como parte integrante das celebrações litúrgico-sacramentais, tendo como paradigma a celebração eucarística. Desse modo, as Sagradas Escrituras são determinantes no contexto da sagrada liturgia, pois delas são retirados os textos bíblicos para serem proclamados e comentados na homilia. Esta, por sua vez, na potência do Espírito, atualiza os prodígios operados por Deus na história da salvação tornando-os presentes no hoje da Igreja projetando-a para as realidades futuras. Ao homileta, cabe haurir da Palavra de Deus a mensagem salvífica para a pregação e interpretá-la com a finalidade de conduzir a assembleia litúrgica nos sagrados mistérios. Da mesma maneira, como foi fundamental a redescoberta da Palavra de Deus na celebração litúrgica realizada pelo Concílio Vaticano II, necessário se faz resgatar o caráter pascal da homilia. Por esse motivo, a Igreja apresenta a lectio divina como legítimo método de oração a fim de preparar e prolongar as Escrituras na existência humana. A esse respeito, a Exortação Apostólica Evangelii Gaudium tem o mérito de recuperar a homilia como um autêntico diálogo entre Deus e seu povo com palavras que iluminem e abrasem os corações. / [en] The aim of this research is to study the homily as an integral part of liturgical-sacramental celebrations, whose paradigm is the Eucharistic celebration. Thus, the Sacred Scriptures are decisive in the context of the sacred liturgy because the biblical texts are obtained from them to be proclaimed and commented on in the homily. It, in turn, renews the wonders wrought by God in the history of salvation through the power of the Spirit, making them present in the today of the Church, projecting it to future realities. It is up to the homilet to draw from the Word of God the saving message for preaching and to interpret it to lead the liturgical assembly into the sacred mysteries. In the same way, as the rediscovery of the Word of God was fundamental in the liturgical celebration held by the Second Vatican Council, the Paschal character of the homily must be recovered. For this reason, the Church presents lectio divina as a genuine method of prayer in order to prepare and extend the Scriptures in human existence. In this regard, the Apostolic Exhortation Evangelii Gaudium has the merit of recovering the homily as an authentic dialogue between God and his people with words that enlighten and inflame their hearts.

[pt] A vida de Jesus de Nazaré é um mistério, desde a concepção até a sua ascensão. Na sua paixão, morte, ressurreição e glorificação o mistério de Jesus Cristo é clarificado e torna-se o núcleo central da fé cristã. No mistério pascal o desígnio salvífico de Deus se realizou uma vez por todas com a morte redentora do seu Filho, Jesus Cristo. Jesus venceu o sofrimento, o pecado, a morte e abriu um caminho de vida plena para homens. Primeiramente no Antigo Testamento temos o termo pesah, (passagem) para a festa da páscoa e depois no Novo Testamento as comunidades cristãs do século I a III, passaram a entender páscoa como o mistério de Cristo. Este mistério compreende toda a história da salvação, que tem seu ápice em Jesus Cristo, sua encarnação, sua morte, sua ressurreição gloriosa e depois, na espera feliz de seu retorno. As comunidades faziam memória da imolação de Jesus na cruz, o ato salvífico primordial. A crucificação de Cristo era entendida, pelos primeiros cristãos, como início da sua glorificação. Esta linha histórica, contínua e progressiva do desígnio de Deus para a humanidade e o fundamento bíblico de mistério, são as bases nas quais se elabora o conceito de mistério pascal, no século II. A teologia patrística, entre os séculos III a IV, reflete o mistério pascal de Cristo com foco nas dimensões: história salvífica, eclesial e sacramental. Anos mais tarde, um movimento litúrgico retoma a teologia com base nas fontes bíblico-patrísticas e proporciona vigor fontal à liturgia. Pio XII lentamente incorpora a teologia do mistério, pensada pelo movimento litúrgico, aos documentos pré-conciliares. Neste movimento progressivo, a teologia litúrgica do mistério pascal se concretiza na constituição dogmática Sacrosanctum Concilium que estabelece o mistério pascal como cume e fonte da liturgia. / [en] The life of Jesus of Nazareth is a mystery, from conception to his ascension. In his passion, death, resurrection and glorification, the mystery of Jesus Christ is clarified and becomes the central core of the Christian faith. In the paschal mystery, the salvific plan of God was fulfilled once and for all with the redeeming death of his Son, Jesus Christ. Jesus conquered suffering, sin, and death and opened a path of full life for men. First, in the Old Testament, we have the term pesah (passage) for the Easter feast, and then in the New Testament the Christian communities from the 1st to the 3rd century came to understand Easter as the mystery of Christ. This mystery includes all of salvation history, which has its culmination in JesusChrist, his incarnation, his death, his glorious resurrection and then in the joyful waiting for his return. The communities remembered the immolation of Jesus on the cross, the primordial saving act. The crucifixion of Christ was understood, by the first Christians, as the beginning of his glorification. This continuous and progressive historical line of God s plan for humanity and the biblical foundation of mystery are the bases on which the concept of the Paschal Mystery was elaborated in the second century. Patristic theology, between the 3rd and 4th centuries, reflects the paschal mystery of Christ with a focus on the dimensions: salvific, ecclesial and sacramental history. Years later, a liturgical movement takes up the theology based on the biblical-patristic sources and gives fontal vigor to the liturgy. Pius XII slowly incorporates the theology of mystery, thought up by the liturgical movement, into pre-conciliar documents. In this progressive movement, the liturgical theology of the paschal mystery is concretized in the dogmatic constitution Sacrosanctum Concilium, which establishes the paschal mystery as the summit and source of the liturgy.

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The care of church textiles in Sweden has been regulated by church order for almost 500 years and later by Swedish law. There is a common perception of their value as carriers of culture and history. This paper aims to study the textile competence of the people responsible for inventories and textiles in the parishes, what they see as the biggest challenges in caring for the textiles, and how the employees value these textiles as objects of cultural heritage. A questionnaire sent to the people responsible for inventories in four different dioceses shows that many of the people responsible for the textile objects have little or no specific textile competence. Few of the people caring for the textile objects today have practical textile education, while junior employees have to rely on lectures organized by the church or the local museum. These courses have been organized infrequently and there is a pressing need to raise the textile competence of new employees. Many parishes have old textiles such as chasubles and antependiums from the 18th century and even older ones that are used rarely, some once a year at most. Most of these textile objects can be considered museum objects, that the churches merely keep in store. The framework and recommendations issued by the authorities the Swedish National Heritage Board (Riksantikvarieämbetet) and the county administration (länsstyrelserna) lack practical advice and the surveillance on how these recommendations are followed in the parishes is practically non-existent. The care for these old, fragile objects is challenging as many churches are kept cold due to rising energy prices. The parishes answering the questionnaire are, however, reluctant to leave the textile objects for storage at a local museum, as there is a sense of them belonging to the church. By current Swedish law, the textile objects are also supposed to stay in the church where they historically belong. In a near future, the challenge of cost, space and knowledge will create a pressure to find other solutions for the care of the cultural heritage of the Swedish church textiles.

A major motivation for this thesis is the creation of an exchange between the resources of the queer theology of the 2020s and the feminist liturgical movement in the 1990s, specifically regarding the theological consequences of the intersection of theologies of gender/sex with talk to and about God in the context of inclusive liturgical reform work.   This thesis conducts an analysis of the discourse regarding inclusive language in the motivational volume accompanying the never accepted handbook proposal for the Swedish church from year 2000. First by applying a reconfigured version of a method borrowed from analytical philosophy, excavates the views of gender/sex underlying the argumentation regarding inclusive language reform and gender-based discrimination. From these results a systematic reconstruction of the motivational volumes theology of gender/sex carried out. Finaly this reconstructed theology is critically evaluated by subjecting it to both the queer theology of Linn Tonstad and the feminist theology of Anne-Louise Eriksson  regarding the construction and meaning of gender/sex as well as of liturgical language and its oppressive and liberating functions.    This thesis concludes that the theology of gender/sex that follows from the motivational volume’s argumentation, is theologically problematic for the following reasons: The strict gender essentialism and dichotomic understanding om men and women are counterproductive to its emancipatory goal. By situating its argumentation in the patriarchal symbolic imaginary, its efforts to counteract patriarchal dominance becomes entangled in what Tonstad calls “the affective lives of binaries”. This suggests that every theology with an intention of inclusion and the combating of discrimination needs to commit itself to rigorous systematic examination of its theological premises’.       Finaly, not only does the lack of such a theology counteract any emancipatory attempt, it also risks when applied in liturgy to severely limit the God that the liturgy speaks to and of.

This doctoral thesis claims the vital significance of music in mission work, particularly from the Lutheran point of view. It, therefore, calls for a liturgical missiology which would positively affect missionary efforts, especially in the African mission context. After giving a theological foundation - the doctrine of the Trinity - and the concept of the missio Dei as its missiological basis, the thesis investigates its topic from different angles: Luther and music, music in the work of the Hermannsburg Mission in the region of the ELCSA-Western Diocese, the role of music in African culture and spirituality, some qualities of music relevant to mission and a few musical steps to approach the future of music in mission. These analyses corroborate music's importance in future Lutheran mission designed for the African context. Examining Luther's stance towards music, a strong affinity to music is recognised, both theoretically and practically. While interpreting music theologically, Luther employs music in his liturgical, educational and reforming efforts. However, the example of the Lutheran Hermannsburg Mission shows a usage of music without a proper theoretical foundation, as well as only partial efforts at contextualisation. In Africa, music plays a prominent role in the interpretation and expression of life and religion indicated in the Tswana choruses; music represents the wholeness of African existence symbolising the paradigm of harmony. Further, in mission, music's qualities, such as its cultural-social, symbolic, ritualistic and community-building qualities, support the integration of the convert into a fundamental relationship between the missio Dei and the missiones ecclesiae. With the help of a musica missionis, which includes missiological music and missionary music, the practice of future mission can be approached successfully; for instance, through the Africanisation of the Lutheran mission liturgy based on a context-musicology. Thus, a liturgically orientated theology of mission, meditating deeply on music's qualities (music being one essential element of Lutheran worship), has the potential to develop into a future liturgical missiology. This musical-liturgical approach to mission is encouraged by this thesis. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

This doctoral thesis claims the vital significance of music in mission work, particularly from the Lutheran point of view. It, therefore, calls for a liturgical missiology which would positively affect missionary efforts, especially in the African mission context. After giving a theological foundation - the doctrine of the Trinity - and the concept of the missio Dei as its missiological basis, the thesis investigates its topic from different angles: Luther and music, music in the work of the Hermannsburg Mission in the region of the ELCSA-Western Diocese, the role of music in African culture and spirituality, some qualities of music relevant to mission and a few musical steps to approach the future of music in mission. These analyses corroborate music's importance in future Lutheran mission designed for the African context. Examining Luther's stance towards music, a strong affinity to music is recognised, both theoretically and practically. While interpreting music theologically, Luther employs music in his liturgical, educational and reforming efforts. However, the example of the Lutheran Hermannsburg Mission shows a usage of music without a proper theoretical foundation, as well as only partial efforts at contextualisation. In Africa, music plays a prominent role in the interpretation and expression of life and religion indicated in the Tswana choruses; music represents the wholeness of African existence symbolising the paradigm of harmony. Further, in mission, music's qualities, such as its cultural-social, symbolic, ritualistic and community-building qualities, support the integration of the convert into a fundamental relationship between the missio Dei and the missiones ecclesiae. With the help of a musica missionis, which includes missiological music and missionary music, the practice of future mission can be approached successfully; for instance, through the Africanisation of the Lutheran mission liturgy based on a context-musicology. Thus, a liturgically orientated theology of mission, meditating deeply on music's qualities (music being one essential element of Lutheran worship), has the potential to develop into a future liturgical missiology. This musical-liturgical approach to mission is encouraged by this thesis. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

In this essay I have studied wedding services in the Church of Sweden, as they are actually performed. I do this from a liturgical-theological perspective, a performance- perspective and from the perspective of ritual studies. According to the performance- perspective the wedding service can be seen as consisting of different scripts, for example, the normative script of the handbook, the script of the wedding-couple and the script of the minister. The main question is: What is constructed when these three scripts meet in a wedding service? I first study each script. I give an account for the script of the handbook and analyse it by placing it in a historical, liturgical and theological context. The script of the wedding couple and the minister I uncover by participant observations of three wedding services and interviews with the couples and ministers acting in these services. Thereafter I analyse the scripts of the couples and the minsters looking at themes that appear to be important in these scripts and in the handbook. Such themes are the wedding service as a service of blessing, the legal aspect of the service, the construction of family through marriage, love, the service as a ritual, the setting of the wedding, the role of the minister, the importance of participation and the role of the music. I conclude that the three scripts are indeed three very different scripts, but when they are juxtaposed a new meaning is constructed. This can occur even if the script are not correlating or even to some extent collides. One important factor for meaning to be constructed is the ritualization, acts that make the service a ritual. This seems to be more important than the fact that the scripts correlate. Another important factor for meaning to be constructed is that the scripts actually meet, that they actually are juxtaposed together. For this to happen the minister has to clarify his/her own script and be responsive to the couple’s script. Then the minister can relate their script to blessing, prayer and scripture. Normatively, I conclude that the wedding service becomes a meaningful wedding service when the couple’s scripts are related to the greater, transcendent Script