<p>The purpose of this essay is to investigate modern influence in the painting <em>Strömkarlen</em>, by Ernst Josephson. <em>Strömkarlen</em> was painted 1884 in Norway. First the essay performed an investigation of earlier researchers statements to establish a ”common truth” that puts the painting in a realistic/naturalistic-romantic context. With the help of Yve-Alain Bois’ model, where he sees art from the painters point of wiew, it was possible to use two articles, written by Ernst Josephson in the fall of 1884, where he debates the conditions for art and artists in Sweden. By combining visual and textual interpretation, using a historical context, it is possible to see modern influence in <em>Strömkarlen</em>. Ernst Josephson wanted free and subjective art and artists, in opposition to the state controlled art system that existed in Sweden in the end of 19th century. <em>Strömkarlen</em> and the articles can also be seen as a combined proclamation for a new, free and modern art and what it could look like in a Scandinavian context. </p>

The purpose of this essay is to investigate modern influence in the painting Strömkarlen, by Ernst Josephson. Strömkarlen was painted 1884 in Norway. First the essay performed an investigation of earlier researchers statements to establish a ”common truth” that puts the painting in a realistic/naturalistic-romantic context. With the help of Yve-Alain Bois’ model, where he sees art from the painters point of wiew, it was possible to use two articles, written by Ernst Josephson in the fall of 1884, where he debates the conditions for art and artists in Sweden. By combining visual and textual interpretation, using a historical context, it is possible to see modern influence in Strömkarlen. Ernst Josephson wanted free and subjective art and artists, in opposition to the state controlled art system that existed in Sweden in the end of 19th century. Strömkarlen and the articles can also be seen as a combined proclamation for a new, free and modern art and what it could look like in a Scandinavian context.

The purpose of this study was to analyze and assess the attitude of Lincoln and Congress toward emancipation of slaves during the Civil War.Hypotheses1. Abraham Lincoln, as the sixteenth President of the United States, was determined to preserve the Union and to preserve slavery where it existed.2. The Thirty-Seventh Congress of the United States was determined to preserve the Union and to preserve slavery where it existed.3. Lincoln showed enthusiasm toward emancipation of slaves.4. Lincoln was sensitive to the needs and desires of freed slaves.5. The Emancipation Proclamation freed slaves.Historical FindingsThe five historical hypotheses evaluated in this study reveal significant information and they are explained below:1. Abraham Lincoln, as the sixteenth President of the United States, was determined to save the Union. Therefore, the hypothesis that Abraham Lincoln, as the sixteenth President of the United States, was determined to abolish slavery is historically rejected.2. The Thirty-Seventh Congress of the United States was determined to save the Union. Therefore, the hypothesis that the Thirty-Seventh Congress of the United States was determined to abolish slavery is historically rejected.3. Lincoln showed enthusiasm toward gradual emancipation of slaves with compensation. Therefore, the hypothesis that Lincoln showed enthusiasm toward outright emancipation of slaves is historically rejected. 4. Lincoln was not sensitive to the needs and desires of Negroes, because this concern was overshadowed by his immediate desires to retain the Union. Therefore, the hypothesis that Lincoln was sensitive to the needs and desires of Negroes is historically rejected.5. The Emancipation Proclamation did not free slaves because of the following three reasons:(1) the Emancipation Proclamation applied to slaves in areas still under the control of the Confederacy; (2) the limitations of the Emancipation Proclamation made it a paper tiger; (3) the Emancipation Proclamation applied to slaves located where it had no power to execute its provisions.

This research looks at the narrative of Abraham Lincoln as the Great Emancipator versus the Evolving Emancipator. The goal of this thesis is to contribute to the narrative of the Evolving Emancipator and show an imperfect man who achieved this action after trials and tribulations.This has been achieved by examining letters and other primary sources to fully understand the scope of Lincoln’s sentiments regarding slavery. My research shows a man who acknowledged slavery because it was sanctioned by the law. He recognized the rights of slave owners, both to retain their slaves and to have fugitive slaves returned, as they were clearly guaranteed in the Constitution. My thesis aims to accurately represent a man with conflicting thoughts who at the end of the day was sensible about his time, but through extensive pressure finally found his conviction with his prime goal being to unite his nation once more. By providing analyses of primary sources, like his letters to Horace Greeley and his draft of the Emancipation Proclamation, I was able to garner an account of Abraham Lincoln’s adaptability to the social, political and economic changes during his presidency and decision to issue the Emancipation Proclamation. There is no shortage of data on the subject at hand and through primary and secondary sources I was able to collect a copious amount of details for my thesis. The sources used for this study effectively give a well-rounded idea of the era’s current events that helped formulate and add to my research.

This research has the objective to explore the concept of faith in the Gospel of Mark. An exegetical investigation of the faith terminology (pist-word group) in the Gospel is required for that. An analysis of the model passages with occurrences of the motword group shows the variety of possible connotations of the term. The most paradigmatic of them are in the sense of trust in God [which means to be open towards the highest reality]. Comparison of the results of the analysis with the concept of faith in the Old Testament, Classical Greek, and Hellenistic Greek is helpful to understand the etymology of the Markan use of the pist-word group and to make clear the conceptual meaning of faith in the Gospel which is closer to the Old Testament idea of an active commitment to God expressed in a continuous existence in the presence of Him. / New Testament / M. Th. (New Testament)

Spiritual mapping is an emerging trend within Evangelicalism which is affecting Christian mission globally. Spiritual mapping maintains that Satan has assigned territorial demons to every geo-political unit in the world. Territorial demons hold the people in their locality in spiritual bondage to sin, false religion or other evils.Spiritual mapping is the practice of identifying these territorial demons in order to loosen the influence of these demons by means of strategic level spiritual warfare (SLSW). SLSW refers to the practice of 'territorial exorcism' through identificational repentance, prayer walks, proclamation and other means. Spiritual mapping can be appreciated for its focus on liberating people and societies from evil. However, spiritual mapping and its underlying theology is defective from a biblical, historical and contextual perspective and is potentially harmful for church and mission in Africa. Further missiological reflection on a spiritual warfare dimension in mission is necessary within the global hermeneutical community. / Christian Spirituality, Church History and Missiology / M.Th. (Missiology)

本論文共一冊，約四萬字，分為五章，十六節。 本論文主要在探討現金增資公告對股票價格的影響，以了解現金增資公告是否具有「 情報效果」，並進一步檢定台灣的股票市場是否符合「半強式效率市場假說」，亦即 是否目前的證券價格充分地反映了所有已經公開的情報。 本研究利用市場模式來估計個別證券的預期報酬率，而實際報酬率與預期報酬率的差 ，即表示消除了市場因素影響後，個別證券所持有的變動，再利用平均誤差及累積平 均誤差來顯示現金增資公告日前後四十一天內報酬率異常變動的情形，並使用幾種不 同的統計量來檢定這些異常報酬率是否具有統計上的顯著性。

I den här uppsatsen har jag undersökt hur Jesus förkunnelse om Guds rike kan förstås utifrån Lukasevangeliet. Att närstudera ett enda evangelium, och dessutom inte hela evangeliet utan bara fyra perikoper i det, innebär en mycket tydlig avgränsning. Värdet i att försöka förstå vad Jesus säger utifrån denna enskilda sammanhängande källa är att den kan ha ett större djup än en bild som sätts ihop av ett godtyckligt antal fragment från olika källor. I Lukasevangeliet nämner Jesus ordet rike med syftning på Guds rike över 20 gånger fördelat på 18 episoder. Med metoden diskursanalys har jag delat in dessa ställen i tre kategorier som jag kallar diskurs A, B och C. Diskurs A handlar om att Guds rike har högsta prioritet, men beskriver inte riket. Diskurs B beskriver på olika sätt hur Guds rike är. Diskurs C omtalar Guds rike som ett löfte. De fyra perikoper jag analyserar i detalj representerar på olika sätt de diskurser jag identifierat i evangeliet som helhet. Luk 11:1-4 hör till diskurs A, Luk 11:14-23 och Luk 17:20-21 till diskurs B, och Luk 22:24-30 till diskurs C. Traditionen att författaren till dubbelverket Lukasevangeliet och Apostlagärningarna är just Lukas går tillbaka till mitten av 100-talet. Verket utmärks av universalism och en viss syn på rikedom och fattigdom som antagligen kom från författarens församling i Antiochia. Där predikades evangeliet för icke-judar, och där fanns engagemanget i de fattiga och behövande. Det var viktigt att inte fastna i det världsliga livet och lockas att samla rikedomar. Lärjungaskapet skulle vara helhjärtat. När Jesus talar om Guds rike i Lukasevangeliet kan det låta som om det handlar om ett territorium. Men begreppet Guds rike, i grundtexten ἡ βασιλείατοῦΘεοῦ, betyder snarare Guds herravälde. Det är inte ett område eller en plats, utan ett tillstånd som är bestämt av att Gud regerar. Samtidigt är det omöjligt att härska i ingenstans, så det finns ändå ett underförstått territorium i begreppet. Det fanns en dubbelhet i uppfattningen om Guds rike på Jesus tid som innebar att det både var en aktuell tillämplig föreställning på världens aktuella situation och en eskatologisk föreställning. Genom en detaljexegetisk analys av grundtexten för varje perikop har jag nått fram till slutsatser om texternas teologiska budskap om Guds rike. Analysen av Luk 11:1-4 visar att Herrens bön innehåller en indirekt beskrivning av Guds rike som ett idealtillstånd. Gud förutsätts ha makten att få riket till stånd, men människornas vilja och aktivitet spelar också roll. Perikopen Luk 11:14-20 visar att Guds rike är där Gud verkar. Det kan vara här och nu. Gud verkar i Jesus när han befriar en man från en stum demon. Men han verkar inte bara i Jesus utan i alla som gör gott. I perikopen Luk 17:20-21 ställs frågan när Guds rike ska komma, och Jesus svarar på ett sätt som får det att verka inom räckhåll redan i nuet. I Jesus löfte till lärjungarna om jämlik gemenskap med honom själv i sitt eget rike i Luk 22:28-30 jämställer han sig själv med Gud. Han lovar en framtid i härlighet för dem som är honom trogna. Ett försök till syntes av de teologiska budskap som analysen av varje perikop lett fram till är att Guds rike enligt Lukasevangeliet verkar syfta på det alltigenom godas seger över det onda. Begreppet mister dock inte sin mångtydighet och gåtfullhet för det. Det analyserna främst bidrar till är att belysa grundtextens möjliga betydelser, som med nödvändighet begränsas i varje översättning. / In this thesis I have examined how Jesus' proclamation of the kingdom of God can be understood from the Gospel of Luke. A close examination of a single gospel, and moreover not the whole gospel but only four pericopes in it, narrows the scope considerably. The value in trying to understand what Jesus is saying based on this single coherent source is that it can have a greater depth than the picture put together by any number of fragments from different sources. In Luke's Gospel Jesus mentions the word kingdom as referring to the Kingdom of God over 20 times, in a total of 18 episodes. With the method of discourse analysis, I have divided these occurrences into three categories which I call the discourse of A, B and C. Discourse A is about the kingdom of God having the highest priority, but there is no description of the kingdom. Discourse B describes the kingdom of God in some way. Discourse C mentions the kingdom of God as a promise. The four pericopes I analyze in detail, in different ways represent the discourses I have identified in the gospel as a whole. Lk 11:1-4 belong to discourse A, Lk 11:14-23 and Lk 17:20-21 to discourse B, and Lk 22:24-30 to discourse C. The tradition that the author of the double work of Luke-Acts is precisely Luke, goes back to the mid 100's. The work is characterized by universalism and a certain vision of wealth and poverty that probably came from the author's congregation in Antioch. There the gospel to non-Jews was preached, and there was commitment in the poor and needy. It was important not to get caught up in the worldly life and be tempted to accumulate wealth. Discipleship should be wholehearted. When Jesus speaks of the kingdom of God in the Gospel of Luke, it may sound as if it is about a territory. But the concept of the kingdom of God, in the original text ἡ βασιλεία τοῦ Θεοῦ means rather God's dominion. It is not an area or a place, but a state that is determined by God's reign. At the same time, it is impossible to rule ”nowhere”, so there is still a territory implicit in the concept. There was a duality in the perception of the kingdom of God in Jesus' time, which meant that it was both a way of conceiving the world's current situation and an eschatological concept. Through a detailed exegetical analysis of the basic text for each pericope I have reached conclusions on the theological message of the kingdom of God in the texts. The analysis of Lk 11:1-4 shows that the Lord's Prayer contains an indirect description of God's kingdom as an ideal state. God is assumed to have the power to bring the kingdom into being, but the human will and activity also plays a role. Pericope Lk 11:14-20 shows that God's kingdom is where God is at work. It can be here and now. God works through Jesus when he frees a man from a dumb demon. But he doesn't only work through Jesus but through all who do good. In pericope Lk 17:20-21 the question of when the kingdom of God will come is asked, and Jesus responds in a way that makes the kingdom seem within reach already in the present. In Jesus' promise to the disciples of equal fellowship with him in his own kingdom in Lk 22:28-30, he equates himself with God. He promises a future of glory for those who are faithful to him. An attempt at a synthesis of the theological messages that the analyses of the four pericopes led to, is that the kingdom of God according to the Gospel of Luke seems to refer to the victory of the perfect good over evil. The concept of the kingdom remains ambiguous and mysterious. What the analyses contribute to is mainly highlighting the possible meanings of the received text, which are inevitably limited in each translation.

Text in German; abstract in German and English / Diese Studie untersucht die Gerichts- und Heilsverkündigung innerhalb des Lukasevangeliums, um herauszufinden, wie der Zusammenhang von Heil und Gericht dargestellt wird, welche Vorstellung von Gericht und Heil der ideale Rezipient gewinnen sollte und mit welcher Funktion bzw. Zielsetzung diese Aussagen gebraucht werden. Sind Heil und Gericht dabei zwei Seiten der gleichen Medaille oder liegen unterschiedliche Konzepte vor, die nicht wesentlich miteinander verknüpft sind? Dazu werden zentrale Texte des Lukasevangeliums, in denen sowohl eine Gerichts- als auch eine Heilsperspektive vermittelt werden, mit Hilfe der narrativen Exegese analysiert. Dem detaillierten Vergleich folgt eine Zusammenfassung der lukanischen Darstellung von Heil und Gericht. Die Studie endet mit einer kritischen Diskussion über die Auswirkungen auf die christliche Verkündigung in unserer Zeit. / This study examines the understanding of salvation and judgement in Luke’s Gospel. How is the correlation between salvation and judgement described, which perception should the ideal recipients gain, and for which function or intention are these statements used? Are salvation and judgement two sides of one coin or are they different concepts which are not linked? For this purpose, key texts which address both salvation and judgement are analysed by applying narrative- critical methodology. A detailed comparison is followed by a summary of the Lukan portrayal of salvation and judgement. The dissertation closes with a critical discussion of the implications for Christian proclamation in our day and age. / Biblical and Ancient studies / M. Th. (New Testament)

This research has the objective to explore the concept of faith in the Gospel of Mark. An exegetical investigation of the faith terminology (pist-word group) in the Gospel is required for that. An analysis of the model passages with occurrences of the motword group shows the variety of possible connotations of the term. The most paradigmatic of them are in the sense of trust in God [which means to be open towards the highest reality]. Comparison of the results of the analysis with the concept of faith in the Old Testament, Classical Greek, and Hellenistic Greek is helpful to understand the etymology of the Markan use of the pist-word group and to make clear the conceptual meaning of faith in the Gospel which is closer to the Old Testament idea of an active commitment to God expressed in a continuous existence in the presence of Him. / New Testament / M. Th. (New Testament)