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<p>The purpose of this dissertation is to understand the complexity of the preaching event as communication from a theological point of view in order to increase the awareness of this complexity. I see theology of preaching as a way of reducing the complexity, to making the complexity visible.</p><p>I study the contemporary preaching theologies that Eberhard Jüngel, Mary Catherine Hilkert, W. Paul Jones and Rebecca S. Chopp construct. They reduce the complexity of the preaching event to understand it better, and by doing so they make the complexity visible.</p><p>In the introduction I discuss some factors that make the preaching event complex:- the complexity of human interactive communication in general; that preaching is thought to be an event in which God communicates and the ambigous use of signs for the purpose of communication. I give a brief background to this homiletical situation, by describing some patterns in the linguistic and postmodern turns.</p><p>The method of this study is a reduction of the complexity of the preaching theologies that I present. To do this I use the words situation (the human situation in the preaching situation), event (the salvatory event that the preaching event is thought to be a part of) and function ( the function of the sermon) and their interrelationship. The sermon is thought to get it´s function in the situation as a part of the event. I also discuss some consequenses of the specific theology of preaching and the view of the preacher; the church and liturgy; the Biblical texts; and the language, form and content of the sermon.</p><p>The main part of the study consists of the anlysis of the four reductions of complexity, and their different prespectives on preaching, where Jüngel uses the doctrine of justification by faith to give structure to thought, Hilkert uses sacramental and dialectic imagination, Jones uses a typology of five theological worlds and Chopp use the metaphor text/margin to give structure to thought.</p><p>I present the four theologies of preaching as a polyphonic voice, that makes us aware of the complexity of the preaching event. They constribute to the important theological conversation about preaching in our complex reality.</p>

The purpose of this dissertation is to understand the complexity of the preaching event as communication from a theological point of view in order to increase the awareness of this complexity. I see theology of preaching as a way of reducing the complexity, to making the complexity visible. I study the contemporary preaching theologies that Eberhard Jüngel, Mary Catherine Hilkert, W. Paul Jones and Rebecca S. Chopp construct. They reduce the complexity of the preaching event to understand it better, and by doing so they make the complexity visible. In the introduction I discuss some factors that make the preaching event complex:- the complexity of human interactive communication in general; that preaching is thought to be an event in which God communicates and the ambigous use of signs for the purpose of communication. I give a brief background to this homiletical situation, by describing some patterns in the linguistic and postmodern turns. The method of this study is a reduction of the complexity of the preaching theologies that I present. To do this I use the words situation (the human situation in the preaching situation), event (the salvatory event that the preaching event is thought to be a part of) and function ( the function of the sermon) and their interrelationship. The sermon is thought to get it´s function in the situation as a part of the event. I also discuss some consequenses of the specific theology of preaching and the view of the preacher; the church and liturgy; the Biblical texts; and the language, form and content of the sermon. The main part of the study consists of the anlysis of the four reductions of complexity, and their different prespectives on preaching, where Jüngel uses the doctrine of justification by faith to give structure to thought, Hilkert uses sacramental and dialectic imagination, Jones uses a typology of five theological worlds and Chopp use the metaphor text/margin to give structure to thought. I present the four theologies of preaching as a polyphonic voice, that makes us aware of the complexity of the preaching event. They constribute to the important theological conversation about preaching in our complex reality.

The aim of this essay is to examine what happens when Veronica Roths Divergent-trilogy is read with a lutheran theological pre-understanding. Using reader-response theory and lutheran theology written for and in a post-modern context, three lutheran figures of thought are presented as one way of understanding the trilogy. The conclusion is that it is possible to reveal lutheran ideas concerning justification, guilt, forgiveness, mercy and self-sacrificing love in the Divergent-story. / Denna uppsats undersöker Veronica Roths Divergent-trilogi ur ett luthersk-teologiskt perspektiv. Metoden som används är en text- och läsarcentrerad metod. Med hjälp av post-modern luthertolkning till största delen hämtad från projektet Luthersk teologi och etik - i ett efterkristet samhälle så byggs tre tankefigurer upp; människan och det onda, människan och det goda samt människan och vägen till frihet. Dessa tankefigurer läggs som ett raster över trilogin. Resultatet av denna process visar att det i berättelsen är möjligt att synliggöra lutherska tankefigurer rörande rättfärdiggörelse, skuld, en självutgivande kärlek, förlåtelse och nåd.

Uppsatsen är en komparativ studie, där James D. G. Dunns och Thomas R. Schreiners tolkningar av vad som enligt Paulus gör att en människa räknas som rättfärdig samt varför Kristus dog utifrån Gal 2:15-21, 3:10 jämförs och värderas. Viktiga begrepp för tolkningen av dessa verser är rättfärdighet, δικαιοσύνη och laggärnigar, ἔργων νόμου. Dunn anser att rättfärdighet enligt Paulus nås genom att vara i Kristus, ἐν Χριστῷ vilket leder till en förändring av människans väsen till Kristuslikhet. Schreiner tolkar däremot rättfärdighet och rättfärdiggörelse som främst juridiskt, där det centrala är att tillräknas rättfärdighet från Kristus genom hans ställföreträdande syndaoffer. Utifrån de argument av Dunn och Schreiner som jag tar upp i analysen av Gal 2:15-21, 3:10 anser jag att Dunns tolkning av vad som leder till rättfärdighet enligt Paulus är mest rimlig. Om varför Kristus dog anser Dunn att det främst var för att göra förbundet med Gud tillgängligt för hedningarna, medan Schreiner anser att det främst var för att sona för människornas synder. Även på denna punkt anser jag att Dunns argument för sin ståndpunkt är mest rimliga.