Der Kosovo vor unsicherer Zukunft

Syftet med undersökningen har varit att få en bild av hur kristendomen som religion samt hur kristna identiteter framställs i svensk press. Undersökningen är en textanalys av ett antal artiklar där jag har undersökt vilka olika, eller lika, bilder som dags- och kvällstidningar ger av kristendomen och kristna i Sverige idag. Utifrån teorier om ”den andre” har jag undersökt om artiklarna framställer någon form av ”vi”- och ”de”- perspektiv mellan kristna och “icke-kristna”. Syftet har också varit att försöka utskilja vilka retoriska grepp som används i framställningen av kristendomen och kristna. Undersökningens frågeställningar är: Hur framställs kristendomen i artiklarna? Hur konstrueras kristna identiteter i artiklarna? Hur ser relationen ut mellan skribent och läsare? Vilka retoriska grepp används i framställningen av kristendom och kristna

Hedenius’ Soteriological Argument from Evil

In this paper I explicate and assess a logical argument from evil put forth by the Swedish analytic philosopher Ingemar Hedenius in his book Tro och vetande, by far the most famous and influential critique of Christianity in Swedish intellectual history. I seek to show that Hedenius’ argument is significantly different from, and indeed stronger than, the paradigmatic logical argument from evil in the analytic tradition, i.e. that of John Mackie. Nevertheless, Hedenius’ argument is, I argue, ultimately unconvincing

Tyskt och franskt – Likheter och skillnader i centraleuropeisk konstmusik under sent 1800-tal

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Vattnet ovanför. Om den himmelska hydraulikens ikonografi

Title: The Waters Above. The Iconography of Heavenly HydraulicsEarly Christianity had no cosmology of its own and fell back on the ancient Hebrew one, described in Genesis I, where the firmament is understood as a solid (lat. firmus) dome-like structure that separates the water into two parts: the waters above and those below. Beyond the firmament is an immense expanse of water held at bay only by the firmness of the celestial dome, on the inside of which the sun, the moon and the stars are fixed. – From the beginning, however, this primitive worldview had to compete with a very different and more sophisticated cosmos: the Greek. At least since 500 BC they had imagined the earth as spherical and surrounded by the moving spheres of the celestial bodies. The stars were fixed to the outermost, crystal sphere – the equivalent of the Hebrew firmament. Beyond this was the infinite region of fire (or aether), where Christian and Muslim philosophers later installed the empyrean heaven, the dwelling of God. – No such spherical division is found in the Bible, and it was only with Constantine’s legalization of Christianity (313) that the need to visualize the biblical narrative emerged. This article deals with the struggle of artists to concretize and visualize the biblical texts in contexts increasingly dominated by Greco-Roman culture – and to find a place for the waters above

Hinduism- eller är det här det enda liv jag har?

The purpose of this essay is to examine whether a problem exists in the way that Hinduism and Sikhism are presented in Religious education books for upper secondary schools (A-course) with regard to eurocentrism and if they reproduce a we and they mindset regarding ethnicity .The essay also looks at whether the books in question follow the school curriculum with regard to certain points such common values , respect for all people, cultural diversity and the ability to see oneself as part of a global perspective(Lpf94). We have examined books that have been published between the year 2000 to 2007 and have used the theories of Edward W Said and Richard King as a basis to support our research and analysis. Two reports by Skolverket have also been used as well a report by Masoud Kamali commissioned by the government The results show that there is a definite tendency to portray Hinduism and Sikhism in an Eurocentric way with many references to “us here” in the west and so forth, hence creating a boundary between west and east and thereby reproducing a way of thinking that reflects this. Keywords: Orientalism, Othering Eurocentrism, Hinduism, Sikhis

"Ett prydligt monument på en grav". Anton Fridrichsen, Fyrahanda sädesåker och den judisk-kristna dialogen

Anton Fridrichsen is one of the most famous Swedish New Testament scholars of the 20th century. He was professor of New Testament studies at the University of Uppsala for almost twenty-five years until his death in 1953. Fridrichsen’s thinking has still a great influence on biblical scholars and ministers of religion, who often read his works in preparation for their sermons. Fridrichsen had a great interest in the Jewishness of Jesus and the Jews at large. He describes them however mostly in a negative way. Fridrichsen frequently makes the Jews responsible for the death of Jesus. The old covenant with the people of Israel has been exchanged with a new, and the people of God have been replaced with a new people, the church. A comparison with documents from the post-war Jewish-Christian dialogue shows that Fridrichsen contributes to much of what is now considered stumbling-stones in promoting a better understanding between Christians and Jews

En fredad plats

Idag pågår på många ställen i landet en bortbyggnad av grönområden i städer och tätorter, samtidigt som behovet av gröna urbana miljöer växer. Dock finns det fredade ytor i våra städer – kyrkogårdarna och begravningsplatserna. Målet med det här arbetet är att, med avstamp i historien, ta reda på vilken roll dessa fredade ytor skulle kunna ta i våra framtida samhällen. Begravningsplatsen är en viktig plats för de levande lika mycket som för de döda. Det är en plats alla ska kunna komma till för att sörja och minnas, och både platsen och besökaren ska behandlas med respekt. Det här arbetet handlar om begravningsplatsens historia i Sverige och Norden, hur den sett ut, hur den utvecklats och hur den använts. I arbetet diskuteras vilken roll begravningsplatsen, som en del av grönstrukturen i samhället, skulle kunna ta i framtiden. Kan man göra samma saker som man gör i stadens andra parker, även på begravningsplatsen? I diskussion argumenteras för olika sätt att använda begravningsplatserna, samt hur de ska och får användas. Indikationerna lutar mot ett användande som börjar likna parkens, men med restriktioner. Begravningsplatserna ska vara en park och del av grönstrukturen, men dess grunduppgift ska fortfarande vara den av begravning av de döda och en plats för sorgearbete.In many places in Sweden today, there is an ongoing process of diminishing the green areas, in spite of an increasing need for green urban spaces. Though there are some spaces in our cities that are protected from this – our churchyards and burial sites. The purpose of this study is to, with history as a starting-point, find out which role these protected places could take in our future societies. The burial site is just as much an important place for the living, as it is for the dead. It is a place where everyone should be able to come to mourn and reminisce, and both the site and the visitor should be treated with all due respect. This study deals with the history of the churchyard and burial site in Sweden and Scandinavia – its structure and form, its development and its use. The study discusses which role the burial site, as part of the urban green structure, could assume in the future. Is it appropriate to do the same things you would in another of a city’s parks, in a churchyard or burial site? In the discussion part of the study, different views on how to use the burial sites are argued for, as well as how they should and would be allowed to use. The indications lean towards a kind of usage more like that of the parks, but with certain restrictions. The burial sites should be a park and part of the urban green structure, but its primary task is still to be that of burying the deceased and to be a place of mourning

Forgiveness and Theodicy After Auschwitz

This document is the Accepted Manuscript version of a published work that appeared in final form in Aiolos. To access the final edited and published work see http://www.aiolos.info/This article addresses questions regarding the possibility of forgiveness after Auschwitz

Skapande Logos : en introduktion til Rudolf Steiners kristologi

Rudolf Steiner, 1861-1925, var aktiv innen flere forskjellige virksomheter, pedagogikk, religion, økonomi, eurytmi etc., og er fremst kjent som grunnlegger av antroposofien. I motsetning til teosofien ser Steiner og antroposofien Kristus-skikkelsen som sentral for menneskeheten og verdensutviklingen. For Steiner er det ikke noen motsetning mellom antroposofi og kristendom, men hans kristendomsforståelse skiller seg på flere vesentlige punkter fra den tradisjonelle teologien. Han setter ikke religionene opp mot hverandre, men mener at de representerer forskjellige nødvendige trinn i menneskeutviklingens historie. Zarathustra og Buddha spiller således også en rolle for kristendommen. I Skapande Logos. En introduktion till Rudolf Steiners kristologi gir førsteamanuensis Henning E. Sandström en innføring i Steiners forståelse av Kristus. I dette skriftet gis en presentasjon av Steiners relasjoner til Teosofisk Samfund og bruddet med denne organisasjon. Deretter presenteres vesentlige temaer innenfor Steiners kristologi, hans syn på den kosmiske Kristus, de to Jesusbarna og hvordan Kristus-impulsen har virket i historien. Boken avsluttes med en presentasjon av hva som skiller en esoterisk kristendom, ifølge Steiner, fra den exoteriske kristendommen