The aim of this research paper is to investigate how to do churchlyleadership nowadays? The paper also explores three subordinate questions.What kind of leadership in the Lutheran faith and in the Pentecostal Faiththere has been; How the societal, cultural, political, economic context affectchurch leadership; and Leadership in the church of Sweden and inPentecostal Faith today and tomorrow. To find the results of the researchpaper, I used only qualitative research method through hermeneutics. Theresults of this paper show that church leadership cannot adopt NPMbecause churchly leadership is totally different than production,effectiveness, optimization. Church leadership is a servant leadership wherelove and compassion are the foundation of church leadership. A goodleadership is when there is a good relationship between leader-followersbecause they both are the two sides of the same coin. The research paperanalyzes two church leaders to identify church leadership, Lewi Pethrus andErling Eidem. Church leadership has been discriminated, marginalized bythe societal, cultural, political, economic context where rationalism,individualism, secularism, globalization, technology, and mass consumptionaffected individuals to attend church and have religious experiences.Thepaper recommends that NPM is not a good option to perform spiritualleadership nowadays because these religious organization will be seen likeany other earthly organization. Church leadership in the Swedish Lutheranand Pentecostal church need to change so that these churches can survive aschurchly organizations in the future / nej

This thesis is about the process of reconciliation between the Church of Sweden and Sápmi. By giving a historical retrospective, the process ends up in a context that can show why a reconciliation is desirable.  The reconciliation process began already in the 1990s, but a major change was taken in 2006 when an inquiry on the Sámi issues within the Church of Sweden was made.  This thesis examines the current reconciliation process from three perspectives.  The first perspective is to examine to whom the reconciliation process is directed. The second perspective is about the conflicts in the land and water issue, which the Sámi consider to be an important issue, but the issue is not included in the reconciliation process. The third perspective is to investigate what the Church of Sweden means by an increased Sámi presence in the church life. The historical relationships that stretch back many hundreds of years through research and storytelling. The documentation shows how the Church's approach and actions have negatively affected the Sámi population.  For this, the Church of Sweden has now apologised and is developing a ten-year action plan to strengthen the Sámi presence in the church life.

This study “Ma Oftedal, New Age practices and religious legitimacy: The feminization ofChristian ethics and theology” has a stated purpose in researching how New Age practices arelegitimized in a Christian context. This is done through looking at the writings of the Swedishclerical minister Ma Oftedal, in her autobiographical book “Doxa: Till hela härligheten” andexcerpts from the interorganizational supervisory body for the Church of Sweden known asDomkapitlet. This study is conducted from a qualitative inductive content analysis basis, witha theoretical framework of feminization. This method is used to look for how Ma Oftedallegitimized her New Age practices with her Christian background, and how her experiencesas a woman has affected her relationship with New Age. The result of this study shows thatMa Oftedal has an idiosyncratic relationship with Christianity that puts emphasis on theindividual choice, and less so on any adherence to norms within a particular group, and whereher female identity plays a substantial role in how she interacts with New Age. / Folkkyrkans nya ansikten – levd religion, nyandliga praktiker och teologisk legitimitet.

This study analyses the debate that took place after a letter about the eucharist, Fira Nattvard: brev från biskoparna till Svenska kyrkans präster och församlingar, was published by the bishops of the Church of Sweden, 2020. The aim is to map the discussion with a focus on two main themes while examining a number of articles published in Swedish magazines. The themes are 1. the understanding of the extent of the real presence and how to handle the bread and wine after the service has ended, and 2. the view on concelebration.    The results show that there are two main views on the extent of real presence in the debate. The first is a durationistic view where the real presence is still present after the service has ended, and the second is a cessationistic view where the real presence ends by the end of the service. In the question about concelebration the results show that there are arguments both for and against it. The arguments for concelebration are foremost about the ecumenical perspective of being able to celebrate together, the historical perspective and also the church handbook’s possibility in this matter. Concelebration is also seen as a sign of community where the whole congregation is taking part. The arguments against concelebration are that of institution narrative, that the mass should be celebrated as close to the first eucharist as possible and that concelebration should not be a method to go around the different view of gender of the minister celebrating the mass.

Between February 1st and March 16th 2023 sixteen qualitative research interviews wereconducted with deans, vicars and priests of both the Catholic Church in Sweden and theEvangelical-Lutheran Church of Sweden with the aim to compare how they look at their religiousleadership, and what their answers might say about their respective theological traditions using asuggested theory called Comparative Lived Theology. The main research findings rendered fromthese interviews may be divided into the following three sections: firstly, top-down and bottom-upleadership approaches in a religious setting is descriptive of the structure of the religiousorganisations. Secondly, the fact that Evangelical-Lutheranism is a majority religious tradition inSweden sets it apart from minority traditions such as Catholicism, and this affects the religiousleadership. Thirdly, the interviews generated a notion that party politics plays a different role in thestructure of the Evangelical-Lutheran Church of Sweden than it does in the Catholic Church in Sweden.

The purpose of this bachelor thesis is to investigate what approach or approaches the Church of Sweden have to meditation and how meditation is used by the parishes that this investigation is built upon. I have made two question formulations to meet this purposes:  Why does the parishes I have studied organize meditation?  How is meditation used and performed by the parishes in the Church of Sweden that I have studied? I have in order to answer this questions used a ritual theoretic model, composed of Peter Habbe´s theory as it is described in Att se och tänka med ritual – kontrakterande ritualer i de isländska släktsagorna and Caroline Humphrey and James Laidlaw´s ritual theory that is presented in their work The Archetypal Actions of Ritual – A theory of ritual illustrated by the Jain rite of worship. The theoretical model that I have put together consists of what is characterizing a ritual, and through this model I have examined my empirical material, the phenomenon of meditation and how it crystallizes in the context of the Church of Sweden. The empirical material consists of five interviews with five leaders of meditation in the Church of Sweden and three participative observations at three meditation occasions held by parishes in the Church of Sweden. The interviews are qualitative deep interviews that have a semi–structured nature. Based on this material, I have then typologized the phenomenon through my theoretical model and from there answered the research questions that my purpose demanded. The meditation in the parishes that I have visited in this study are very similar, and there is conformity among the parishes in order how the meditation is to be executed. The most differentiating inquiry among the parishes is why they are organizing meditation, if it is because the participants are to embrace the Christian faith, or if everyone is free to participate with the faith or non–faith he or she has got. In this question there is a split up in two groups among my informants, those who deem that the meditation has to have a pronounced Christian orientation, and those who deem that it isn´t possible to divide the meditation activity in confession or non–confession, and that it is up to everyone to decide the orientation of the meditation. / Denna c-uppsats har som syfte att undersöka vilket eller vilka förhållningsätt Svenska kyrkan har till aktiviteten meditation och hur den används inom de församlingar som ligger till grund för denna undersökning. För att möta denna föresats har jag formulerat två frågeställningar:  Varför anordnar de församlingar jag studerat meditation?  Hur används och utförs meditation av de församlingar i Svenska kyrkan jag studerat? För att besvara dessa frågor har jag använt mig av en ritualteoretisk modell, sammansatt av Peter Habbes teori som beskrivs i Att se och tänka med ritual – kontrakterande ritualer i de isländska släktsagorna samt Caroline Humphrey och James Laidlaws ritualteori som läggs fram i deras verk The Archetypal Actions of Ritual – A theory of ritual illustrated by the Jain rite of worship. Den teoretiska modell jag satt samman utifrån dessa teorier består av vad som karaktäriserar ett ritual och jag har genom denna undersökt mitt empiriska material och fenomenet meditation och hur det utkristalliserar sig i Svenska kyrkans kontext. Mitt empiriska material består av fem intervjuer med fem meditationsledare inom Svenska kyrkan samt tre deltagande observationer på tre meditationstillfällen anordnade av församlingar inom Svenska kyrkan. Intervjuerna är kvalitativa djupintervjuer som är semi–strukturerade till sin natur. Utifrån detta material har jag sedan typologiserat fenomenet utifrån min teoretiska modell och därifrån besvarat de forskningsfrågor som mitt syfte krävt. Meditationen inom de olika församlingarna jag har besökt i denna studie är mycket likartad och det råder konformitet mellan församlingarna när det gäller hur de utför och lär ut meditation. Det som skiljer mest mellan församlingarna är frågan om varför man anordnar meditation, om det är för att deltagarna ska anamma den kristna tron eller om var och en är fri att delta med den tro eller icke–tro hen har. I denna fråga kan mina informanter delas upp i två grupper, de som anser att meditationen måste ha en uttalat kristen inriktning för att användas inom Svenska kyrkan, och de som anser att meditation inte kan delas in i konfessionell eller icke–konfessionell och att det är upp till var och en att bestämma inriktning på meditationen.

The thesis explores relations between members of the Church of Sweden and heterogeneous spirituality. More specifically heterogeneous spirituality is studied within the Church, a terrain understudied. The purpose statement, method and material are all bifurcated, following a mixed methods design. Prevalence and contents of heterogeneous spirituality are examined through statistical secondary analysis and semi-structured interviews. Common variables and questions are studied quantitatively and qualitatively. The examination is preceded by an underlying operationalization in which categories are determined as indicators of religion or spirituality, understood as ideal types corresponding to Paul Heelas' and Linda Woodhead's concepts life-as religion and subjective-life spirituality. The operational definitions enable a simultaneous exploration of three disparate theoretical perspectives. Two are associated with Heelas and Woodhead, namely the process of subjectivization and the spiritual revolution claim. The third is derived from Grace Davies works on believing and belonging, which predict growing heterogeneity in the religious landscape. The quantitative material consists of the extensive Enköpingsstudien and Medlem 2004. The secondary analysis' main contribution is tests of significance of variables previously overlooked, as well as a study of variables in detail previously explored as items within larger groups. The qualitative materials consist of semi-structured interviews with participants in spiritual networks within the Church of Sweden, exclusively recruited in the Diocese of Stockholm. The follow-up of identical questions quantitatively and qualitatively enables a dialogue between etic and emic perspectives. The interviews shed light over how etic indicators in fact can be interpreted by respondents in a given context. A premise for the spiritual revolution claim is conflict between religion and spirituality, manifest in the heartlands of the congregational domain and the holistic milieu. Expected consequences are negative association between variables characterizing life-as and subjective-life quantitatively, expressions of conflict or incompatibility qualitatively. Results supporting the claim were at large absent. Better fares Davies prediction of increasing heterogeneity, characterized by positive association as well as expressions of compatibility. Lastly, the informants' statements were permeated by signs of subjectivization. One conclusion is that Heelas' and Woodhead's implementation of life-as religion and subjective-life spirituality as distinct and rival milieus is unwarranted. Subjectivization seems to, contrary to Heelas and Woodhead, influence the congregational domain to a large extent.  This compromise use of the dichotomy religion and spirituality as largely distinct and differentiated phenomena. The overall tendency in the material is co-existence rather than conflict. Referring to Davie's phrase Believing without Belonging, I argue that Belonging and Believing Something Else better captures the members relationship to belief, belonging and heterogeneous spirituality.

<p>Purpose/Aim: The aim of this essay is to study the expectations towards the launch of an intranet in a large organisation.</p><p>Material/Method: A qualitative method has been used to fulfil the purpose of this essay. Indepth interviews have been made with eight informants of dioceses.</p><p>Main Results: The study shows that the eight informants of dioceses all are positive towards the launch of an intranet in the organisation. They believe that it in time will lead to a more effective intern communication with less channels and more efficient messages.</p>

Purpose/Aim: The aim of this essay is to study the expectations towards the launch of an intranet in a large organisation. Material/Method: A qualitative method has been used to fulfil the purpose of this essay. Indepth interviews have been made with eight informants of dioceses. Main Results: The study shows that the eight informants of dioceses all are positive towards the launch of an intranet in the organisation. They believe that it in time will lead to a more effective intern communication with less channels and more efficient messages.

This study’s purpose is to analyze Grace Davies theory, which points out that churches throughout the west is facing difficulties with declining memberships as a result of a separation process between the churches and the state. In contrast to Davies theory, Sweden saw an increase in number of voters in year 2017’s church election, which leads to question whether Davies theory is overemphasized or if the church of Sweden is in a unique position. This study aims to analyze the current landscape of churches in the west through media and to do this, the study delimitates to four Swedish daily newspapers: Dagens Nyheter, Sveriges Television, Kyrkans Tidning and Svenska Dagbladet, to provide content through different perspectives. To apply the information gathered, the study uses a qualitative content analysis, since it offers tools for categorizing, interpretation and understanding of the newspapers substance. This study approaches the church election through three theories, which argues that the church of Sweden has lost its dominating role in society and is now under the influence of media, the state and secular forces. The critical part of media’s relation to this year’s church election is found in the presentation of the church of Sweden as a political figure, rather than a faith community. The result shows through media’s presentation that the majority is indeed based on political influence and that Davies theory might indeed be true. Though it also shows a resistance to politics in the church domain, which argues that the churches ongoing negative trend might reverse in the future.