Svenska kyrkan efter millennieskiftet

Since the year 2000, the Church of Sweden is no longer a function within the Swedish state. It has become a free denomination which actualizes several borderland changes in the Swedish model of religion. The dissolution of the relationship with the state has been discussed and prepared for many years, and it became a reality at the turn of the millennium. The need for a defined relationship with the state or an interface, however, has not diminished, since the Church of Sweden is still the largest popular movement in the country. This change in relation has lead to an intensified cooperation between the Church of Sweden and other churches and denominations.Sedan år 2000 är Svenska kyrkan inte längre en funktion i svenska staten, utan ett fritt trossamfund. Denna relationsförändring aktualiserar en rad nya gränssnitt i den svenska religionsmodellen. Upplösningen av sammanhanget med staten har diskuterats och förberetts under många år och förverkligats i samband med millennieskiftet. Behovet av definierad relation till statsmakten, ett gränssnitt, minskade emellertid inte, eftersom Svenska kyrkan även efter nyårsmorgon 2000 var landets största folkrörelse. Relationsförändringen ledde till ett intensifierat samarbete med andra kyrkor och samfun

De fremmede kulturers påvirkning af udviklingen - I

Intet resumé

Belief in God, Jesus and afterlife, West and East of the Gulf of Bothnia

Botni

Pinocchio goes to church : the religious life of avatars

Once hanging from Gepetto’s threads, Pinocchio freed himself from the dependency of his former master. The avatars of virtual worlds such as Pinocchio, being dependent upon their masters’ mouse clicks. Like Pinocchio, the avatars are social beings, interacting, socializing, flirting with their fellow avatars, and going to church. Some even build their own church. In a community without geographical borders a prayer meeting may gather participants without concern for temporal and spatial limitations. Helland (2005) distinguishes between religion online (the situation in which organized religions (churches, congregations etc) establish a presence on the web, whereas the term religious organizations’ attempts to be of service to their actual and potential members. Through church may do missionary and evangelizing work, by being present offering guidance when web users look for answers. Woodhead och Heelas (2000, 2005) have suggested a subjective turn of religion in the West, from “life-as” to “subjective-life” forms of the sacred, i.e. religion giving way to spirituality. When studying religious practice among avatars in virtual worlds one observes that there is a significant turn towards community in that particular kingdom of subjectivity. Avatars seem to seek out religious community, and participate in prayer meetings and services, thereby showing a willingness to accept a certain, pre-defined form of spirituality. In this paper it will be discussed whether avatar religiosity, seen as a culmination of the subjective turn, is an avant-garde turning back to its origins, life-as, and religion-as. If that is the case it will have obvious repercussions on organized religion, on church, mission, and missiology.Pinocchio goes to churc

Från outsourcing till "insourcing" : Trosundervisningen i Svenska kyrkan under 1900-talet

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Diversity in Estonian and Swedish primary schools, a pilot study

In primary schools around the Baltic Sea, various forms of diversity are visible. In Estonia, one might expect the Russian-speaking population to be a major source of diversity, but since Estonian and Russian speaking students seldom share classroom, the experience of diversity is found in arenas other than primary school. In Finland, the beginnings of ethnic diversity is perceptible due to increasing immigration. In Sweden, with its longer immigration history, ethnic diversity is tangible in almost every classroom in primary schools. The new modes of variation among students, cultural and religious diversity, present a new task for teachers, administrators and headteachers alike, ensuring that the countries’ guidelines for addressing diversity are respected and implemented in the everyday life of schools and students. The differences between the countries around the Baltic Sea notwithstanding, the presence of cultural and religious diversity in a school built on aspirations to tackle social inequality and difference, but not dealing with national, cultural and religious differences, is a new challenge for the school systems. To describe the variation between the three countries, as well as parts of the regional variation within the countries, decisions for a pilot study were taken