Genom att titta på tre stycken TV-program; Arga Snickaren, Lyxfällan och Rent hus har jag undersökt hur experterna/coacherna i TV-programmen verkar, vad är det för budskap och moral som de förmedlar samt vilken betydelse det kan få. För att förstå och analysera mitt material har jag använt mig av de teoretiska utgångspunkterna; orent och rent, privat och offentlig sfär, experter och coacher samt moral.   Jag har valt att titta på TV-programmen och därefter jämföra materialet för att förstå och utskilja mönster och strukturer, skillnader och likheter. Jag har använt mig av den klassiska dramaturgin som ett slags utgångspunkt för att förstå uppbyggnaden av TV-programmen.   Experterna/coacherna verkar på olika sätt i respektive TV-program. Den gemensamma nämnaren är att experterna/coacherna ska bidra med en kunskapsförmedling kring den problematiska situation som deltagarna befinner sig i. Hur detta sker skiljer sig mellan TV-programmen, allt från renodlad kunskapsförmedling till ett slags moralpredikan där experten fostrar deltagaren i att förändra sitt beteende och bli en god samhällsmedborgare, allt enligt normen. TV som medium har makt att påverka på olika sätt, inte bara de personer som deltar i TV-programmet, utan även de som sitter hemma i soffan och tittar.

Litterär och historisk studie av Apostlagärningarna 10:1-48 som försöker svara på frågeställningarna: Hur presenterar Apg 10:1–48 inkluderingen av hedningar i den tidiga judiska Jesusrörelsen? Vilka problem övervinns och vilka aktörer driver igenom förändringen? Uppstatsen studerar både perikopen i sitt historiska sammanhang och genom att studera narrativet. För att närma sig texten och se vilka bibliska motiv det finns för att möjliggöra den etiskt pluralistiska religion kristendomen är idag. Uppsatsen studerar litteratur historiska länkar, judiska renhetsföreskrifter, geografiska platser för perikopen, de olika karaktärerna och narrativets struktur.

Historically, Christianity has been seen as a religion based on texts. However, many modern scholars claim that the practice of Christianity is at least as important as the holy texts. To see if this is the case, this study sought to examine whether church practice contributes to the making of the sacred, defined here from Mary Douglas's theory that the holy is something which is pure, whole and complete, unlike the impure, which is an anomaly, often separate, broken or divided. This was examined by studying the actual practices relating to the bread and the wine in one of Christianity's most central rites, the Eucharist. The empirical material is based on observations and semi-structured interviews on the handling of the bread and wine before and after communion in five different church communities. However, the focus is on the Evangelical Lutheran Swedish Church, where two different congregations were studied. The study takes as its point of departure Robert Orsis’ theory according to which holiness is created in a dynamic exchange between the practice of individuals and those of hierarchies. According to the present study this appears to be true, although the empirical material is too small to draw firm conclusions. In the churches investigated a variety of actors contribute to the creation of sacredness. Some practices seem to be the same throughout the different communities and parishes studied, for example preserving purity by covering the bread and wine, or by throwing away pieces of the already consecrated bread. Some individuals also created their own personal rituals, like not chewing the bread during the Eucharist, or covering their mouths after having received the bread to prevent the body of Christ from being spat out. It also appears that the wine is always handled with greater respect than the bread. According to Mary Douglas, this may have to do with the possibility of both sacrilising and defiling which rests in bodily fluids. This essay shows that persons in different roles act independently and in different ways to create and maintain the holiness of the bread and wine. In churches with distinct confessional texts, as in the Catholic Church, practices are more often based on dogmas, while individuals in the congregations lacking rules for handling the bread an wine, as in the parishes of the Swedish Church, act more as they themselves think is right. Also here their actions seem to follow Mary Douglas's theory of preserving the wholeness and purity of the holy. According to the study, the creation of sacredness seems to be just as possible for lay people as for specialists. This means that the Church in this way actually distributes the power to establish the sacred, which may contribute to preserving a community-promoting democratic process. This conclusion is reinforced by the fact that some of the congregations studied had created practices for ensuring sacrality which put fellowship before the power of the Words of Institution.