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111	När får jag kyssa din hand? : Några röster om att vara Kaldeisk-katolsk och Syrisk-ortodox utlandskyrka i Södertälje 2019. Sundkvist, Annica January 2019 (has links) In the town of Södertälje, a great number of ecclesiastical denominations are represented, a majority of which with roots in the Middle East. To a person attending several various Christian services at many different churches, the diversified ecclesiastical scene offers many similarities among the different denominations, as well as many differences between them. An obvious difference is the view of ministry. In the Church of Sweden women may be ordained, whereas this is not possible in the Chaldean-Catholic Church or the Syrian-Orthodox Church. This paper describes how some ordinary worshippers, members of the Chaldean-Catholic Church or the Syrian-Orthodox Church, look upon their own religious practices in view of the fact that they belong to minority denominations in a secularized society in which the Church of Sweden is the major church. This paper has a Theological as well as a Sociological perspective, since these two perspectives have a reciprocal effect on each other regarding the creating of identities of both informants and churches. An important aspect of this paper is the informants’ view of the relationship between priesthood and gender. It will be obvious that the informants’ opinions of who may be allowed to take Holy Orders depend more on the person’s eligibility than on gender, irrespective of traditions in their denominations. In spite of the fact that women are not ordained in either of the churches dealt with in this paper, the informants hold the view that this may change with time. Instead, they mean that this is one in a row of adaptations that should be carried out by their churches, in order for them to be able to continue to exist in Södertälje and to achieve an ongoing increase in numbers. However, the question of priesthood and gender is complicated, partly due to traditions in their home countries, but also since the bodies of men and women, respectively, are regarded differently in Orthodox theology, not least so in comparison with that of the Church of Sweden. In this paper the informants also express questions arisen from encounters between their respective home countries and Sweden. Primarily, those questions are about the possible effects that may occur when ecclesiastical traditions meet secular values. That affects the informants’ views of culture and nationality, as well as the meaning of being an individual in a group, profoundly marked by church traditions in a society as individualistic as Sweden. / I Södertälje finns ett stort antal kyrkliga samfund representerade, flertalet med rötter i Mellanöstern. Det kyrkliga landskapet medför att det för den kyrkobesökare som rör sig i flera olika kyrkorum, är lätt att upptäcka många likheter mellan de olika kyrkliga samfunden, men också flera skillnader. En påtaglig skillnad är synen på prästämbetet. I Svenska kyrkan kan kvinnor vara präster, medan detta inte är möjligt i Kaldeisk-katolska kyrkan eller i Syrisk-ortodoxa kyrkan. Den här uppsatsen handlar om hur några vanliga gudstjänstdeltagare, medlemmar i Kaldeisk-katolska kyrkan eller Syrisk-ortodoxa kyrkan, ser på de egna kyrkotraditionerna och -praktikerna i ljuset av att vara minoritetskyrkor i ett sekulärt samhälle där Svenska kyrkan är majoritetskyrka. Uppsatsen har ett teologiskt såväl som ett samhällsorienterat perspektiv. Anledningen till det är att dessa två perspektiv har en ömsesidig påverkan på varandra beträffande informanternas - och kyrkornas - identitetsskapande. En viktig ansats i uppsatsen är vilken syn på relationen prästämbete och kön informanterna ger uttryck för. Uppsatsen visar att informanternas uppfattning om vem som kan vigas till präst är mer beroende av personlig lämplighet än av kön, oaktat att de kyrkotraditioner de tillhör säger något annat. Trots att kvinnor inte vigs till präster i någon av de kyrkor som uppsatsen belyser, menar informanterna att det på sikt inte alls skulle vara en omöjlighet. Det är istället en i raden av anpassningar som de menar att deras kyrkor bör göra, för att fortsätta att leva och verka i Södertälje och för att tillväxten av medlemmar ska vara god. Dock visar det sig att frågan om prästämbete och kön inte är okomplicerad. Det beror dels på traditioner från hemländerna, men också på att mannens och kvinnans kropp betraktas på olika sätt i ortodox teologi, inte minst jämfört med Svenska kyrkans teologi. I uppsatsen ger informanterna också uttryck för frågor som har väckts genom mötet mellan deras respektive hemländer och Sverige. Främst handlar detta om vad som kan hända när kyrkliga traditioner möter sekulära värderingar. Detta påverkar deras syn på såväl kultur och nationalitet som vad det innebär att vara individ i en grupp, som starkt präglas av kyrkliga traditioner, i ett samhälle som är så individcentrerat som Sverige. ministry (opinion of) women as priests church Church of Sweden Södertälje multiecclesiestical ecumenics catholism church traditions church practice ecclesiology ecclesiological identity theological identity intersectional identity Chaldeic-Catholic church Syrian-Orthodox church S:t Afrem S:t Jacob of Nsibin S:t Maria cultural center Hovsjö Geneta church abroad ämbetssyn kvinnor som är präster kyrka Svenska kyrkan Södertälje multikyrklig ekumenik katolicitet kyrkotraditioner kyrkopraktiker ecklesiologi ecklesiologisk identitet teologisk identitet intersektionell identitet Kaldeisk-katolska kyrkan Syrisk-ortodoxa kyrkan S:t Afrem S:t Jacob av Nsibin S:t Maria kulturcenter Hovsjö Geneta utlandskyrka Religious Studies Religionsvetenskap
112	Swedish Belief and Swedish Tradition : The Role of Religion in Sweden Democrat Nationalism Stenbäck, Tomas January 2020 (has links) In the context of Western, European, Nordic, and Swedish radical nationalism, this study is an analysis of the various ways the political party the Sweden Democrats talks about religion; primarily about Swedish Evangelical-Lutheran Christianity and the Church of Sweden. The study investigates the party expressions on religion and nationalism, using theoretical models of interpretation, constructed for this specific purpose, out of hermeneutic methodology. The purpose has been to analyse the different functions of the various ways the Sweden Democrats talk about religion, and to investigate how the references to religion legitimize the ideology of nationalism, with the aim to answer the following questions: How do the Sweden Democrats’ talk on religion function as an identity marker? In what way is it possible to distinguish an aspiration for cultural purity in the Sweden Democrats’ talk on religion? Is it possible to distinguish neo-racism in the Sweden Democrats’ talk on religion? In which ways can the Sweden Democrats’ talk on religion be regarded as political strategy? The results demonstrate in which ways the Sweden Democrats apply religion to promote the party perceptions of nationalism, as well as to legitimize the party conceptions of the Swedish nation and the Swedish people: Swedish Christianity and the Church of Sweden are used to identify Swedish culture and to identify contrasting foreign culture. Swedish Christianity is used as the determining factor between the good Swedish people and the bad other people. Swedish Christianity is used as the determining factor between the right Swedish values and the wrong values of the other. Swedish Christian values are used as dividing criteria between the culturally pure Swedish people and the culturally impure other people. The degeneration of the Church of Sweden mirrors the degeneration of the Swedish society. Swedish Christian homogeneity will guarantee security for the Swedish people and the Swedish nation within the Swedish nation-state. Elements of religion and culture sort different peoples into different categories in the hierarchical view of humanity. Swedish Christianity and Swedish culture identify and define the Swedish people as innocent to the current precarious situation of the Swedish nation, and Swedish Christianity and Swedish culture identify and define the people of the other, which is to blame for this situation. The Swedish people is superior, to the non-Swedish people, because of superior Swedish religion and superior Swedish culture. Swedish Christianity is used to promote anti-democratic political positions. Swedish Christianity is used to legitimize coercion and force in the enforcement of Swedishness. Nation Nationalism Radical nationalism Populism Populist radical right PRR Right-wing populism Politics Legitimization Legitimation Belief Tradition Culture Religion Christianity Church Evangelical-Lutheranism Lutheranism Lutheran The Church of Sweden People The people Peoples Folk The folk Swedes Swedish Swedishness Sweden Identity Identification Purity Cultural purity Neo-racism New racism Culture racism Cultural racism Political strategy The Sweden Democrats Nation Nationalism Radikalnationalism Radikal nationalism Populism Högerpopulism Politik Legitimering Tro Tradition Kultur Religion Kristendom Kyrkan Evangelisk- Luthersk Luthersk Lutherdom Svenska kyrkan Folk Folket Svenskar Svensk Svenskhet Sverige Identitet Identifikation Renhet Kulturell renhet Nyrasism Ny rasism Kulturrasism Kulturell rasism Politisk strategi Sverigedemokraterna Religious Studies Religionsvetenskap Social Sciences Interdisciplinary Övrig annan samhällsvetenskap History of Ideas Idé- och lärdomshistoria History of Religions Religionshistoria Ethnology Etnologi Cultural Studies Kulturstudier Other Humanities not elsewhere specified Övrig annan humaniora

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När får jag kyssa din hand? : Några röster om att vara Kaldeisk-katolsk och Syrisk-ortodox utlandskyrka i Södertälje 2019.

Swedish Belief and Swedish Tradition : The Role of Religion in Sweden Democrat Nationalism