Dissertations / Theses on the topic 'Diakonia'

Syftet med denna studie var att undersöka vilken betydelse det kan ha för diakoner i Svenska kyrkan att vara vigd åt sitt uppdrag. Inom ramen för studien genomfördes nio kvalitativa forskningsintervjuer med diakoner från fem olika församlingar i Stockholms stift. Materialet bearbetades i hermeneutisk tradition och analyserades utifrån teorin om rollövergångar. Studien pekar på att vigningen innebär en identitet som medför en känsla av mening, kontroll och tillhörighet. Denna identitet genomsyrar inte bara diakonens sociala arbete utan diakonens hela liv. Vigningen kräver att diakonen lever ett integrerat liv, vilket innebär samstämmighet mellan vem man är på arbetet och vem man utanför arbetet, och för med sig förväntningar från olika håll som diakonen måste förhålla sig till. Studien pekar också på en ambivalens hos intervjupersonerna; samtidigt som diakonrollen genomsyrar diakonens hela liv måste diakonen sätta upp gränser av olika slag för att kunna kliva ur sitt arbete.
The aim of this study was to examine what significance it may have for deacons within the Church of Sweden to be consecrated to their mission. Within the framework of the study, nine qualitative research interviews were conducted with deacons from five different parishes in the Stockholm diocese. The material was processed in hermeneutical tradition and analysed based on the theory of role transitions. The study indicates that the ordination implies an identity that brings a sense of meaning, control and belonging. This identity permeates not only the deacon's social work but the deacon's entire life. The ordination requires that the deacon lives an integrated life, which means coherence between who one is at work and who one is off work, and brings with it expectations from different directions that the deacon must relate to. The study also indicates an ambivalence among the interviewees; while the role of the deacon permeates the deacon's entire life, the deacon must set boundaries of various kinds in order to be able to step out of her or his work.

I den här studien intervjuas 13 diakoner i Svenska kyrkan om profetisk diakoni och vadde behöver för att utföra den. Syftet med studien är att undersöka diakoners syn påprofetisk diakoni och dess dilemman, kostnader och utmaningar. Slutsatsen är att diakonerna är mycket positivt inställda till profetisk diakoni, men de harsällan tid att ägna sig åt den – kyrkans struktur och ledarskap komplicerar arbetet. Dessutom upplever diakonerna att deras vigningslöften om att arbeta profetiskt kan varamycket tunga att bära och svåra att leva efter, vilket kan utlösa moralisk stress. Diakonerna vill att diakonrollen uppgraderas och ges större frihet, samt att kyrkansledare gå före och visar vägen.

En artikelversion av uppsatsen publicerades i Svensk Kyrkotidning 9/2014, sid 271-273.

Syftet med denna studie är att ge kunskap om hur diakoner i Svenska kyrkan upplever att deras yrkesidentitet påverkas av spänningen mellan att vara yrkesutbildad socionom och att vara kallad till diakon av Gud och kyrkan. Studien baserades på åtta kvalitativa, semistrukturerade intervjuer med diakoner från åtta olika församlingar i Stockholms stift. Empirin har bearbetats genom tematisk analys och hermeneutisk meningstolkning och analyserats utifrån begrepp från två rollteorier. Studien visar att diakonerna kan förhålla sig till det sakrala och profana i sina yrkesidentiteter på tre olika sätt. För vissa diakoner är det sakrala och profana i yrkesidentiteten välintegrerat, dessa diakoner upplever inte några motstridigheter mellan det sekulära i att vara socionom och det religiösa i att vara kallad av Gud. För andra diakoner tar antingen det sakrala eller det profana över, exempelvis om de upplever att de inte har tillräckligt med kunskap i teologi och därför främst arbetar med socialt arbete och det profana. Det tredje förhållningssättet är att det kontinuerligt sker en förhandling mellan det sakrala och profana, detta tar sig till exempel uttryck i att diakonerna ibland får stöd och vägledning genom sitt kall, men ibland genom sin kunskap från socionomutbildningen. Gemensamt för diakonerna är att relationen mellan det sakrala och profana i diakonernas yrkesidentitet påverkas av kontextuella faktorer, som organisationen och det sekulära samhället.
The purpose of this study is to provide knowledge about how deacons in the Church of Sweden experience that their professional identity is affected by the tension between being a professional social worker and being called to be a deacon by God and the church. The study is based on eight qualitative, semi-structured interviews with deacons from eight different parishes in the diocese of Stockholm. The material was processed through thematic analysis and hermeneutic interpretation of meaning. It was later analyzed based on concepts from two role theories. The study shows that deacons can relate to the sacred and profane in their professional identities in three different ways. For some deacons, the sacred and profane in their professional identity is well integrated, these deacons do not experience any contradictions between the secular in being a social worker and the religious in being called by God. For other deacons, either the sacred or the profane take over, for example if they feel that they do not have enough knowledge in theology and therefore mainly work with social work and the profane. The third approach is that there is continuous negotiation between the sacred and the profane. An example of this is that deacons sometimes find support and guidance through their calling, and sometimes through their education in social work. The deacons have in common that the relationship between the sacred and the profane in their professional identity is influenced by contextual factors, such as the organization and the secular society.

Svenska kyrkans diakonala arbete grundar sig på Bibelns evangelietexter om Jesu eget liv och hans förhållningssätt gentemot sina medmänniskor. Diakoni handlar om att omsätta evangeliet i handling och i ord.     För diakonerna som yrkesgrupp finns inte några direkta riktlinjer, utöver diakonlöftena, att följa som det finns inom många andra yrkesområden. Inte heller har det kyrkliga diakonala arbetet i sin helhet några direkta fasta riktlinjer, utan mycket återstår att tolka och bedömas av de enskilda församlingarna. Detta är intressant med tanke på att diakonerna i Svenska kyrkan vigs till ett ämbete likt präster och biskopar och att dessa båda har ett tydligt ramverk, samt att de var och en också har sina egna förbehållna uppgifter som inte delas med andra. Diakonens arbete är främst förknippat med det karitativa området, men allt som ligger i diakonens ämbetsuppgifter kan och får delas med lekmännen till skillnad från Svenska kyrkans två andra ämbeten.     Utifrån ett emiskt perspektiv och genom kvalitativ forskningsintervju, med huvudsakligen diakoner försöker studien belysa hur det diakonala arbetet fungerar och lyfta fram de faktorer som sätter prägel på diakonin. Samtliga intervjupersoner är verksamma i ett och samma stift som ligger i södra delen av Sverige. Intervjupersonerna är valda utefter stads- och landsbygdsmiljö för att om möjligt få en större bredd på verksamheten.

Thesis (MTh)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: The HIV and AIDS epidemic has affected the whole South African society, including the church. The dilemma of adequate reaction to the effects of HIV andAIDS on the pastoral responsibilities of the church is posing serious questions to the church in South Africa as it deals with the care of those affected by the epidemic. The HIV and AIDS epidemic is challenging the church to re-investigate its own traditional way of help and support and to realise that the Christian faith community needs to be part of the team-approach in the fight against HIV and AIDS.A holistic approach to healing will lead us to a new and different understanding of the diakonia of the church (nuwe en anderverstaan van diakonaat). This study will investigate how care can be administered in such a way that it becomes meaningful to both the infected, affected and those involved in administering care. It will require an ecclesiology that is informed, formulated and structured from the bottom-up rather than the traditional top-down approach. It will be what we can call a ―base-community‖ ecclesiology. This thesis will therefore, in the light of the challenges that the HIV and AIDSepidemic presents, put forward an ecclesiology formulated on the ground, a grassroots ecclesiology other than the official or traditional formal ecclesiology: an ecclesiology not only directed towards the members of the specific church (membership diakonia), but an ecclesiology focused on the broader community in which the church is located: a communal diakonia. This thesis argues that in light of the HIV and AIDSepidemic, this is a wake-up call for a new ecclesiology that will lead to the kind of diaconate described above. A bold new manner of ecclesiological being/structure is required: a new openness, frankness, boldness (parrhēsia) in dealing with HIV and AIDS. This parrhēsiawill come from the empowered members of the church as they become the caregivers in the community. Home-based care as it is practised at present runs the risk of a one-sided approach with its main focus on the physical wellbeing of the person. An ecclesiology of grassroots care and identity-formation is needed to fill this void. The research investigates how a theology of affirmation can be integrated into the system/practice of home-based care to become a meaningful part of the help or assistance given to the individual and his/her household. Furthermore, the study explores how pastoral care and counselling to the HIV positive person and his/her household can be enriched through the application of a paradigm of praxis to the least in society in home-based diakonia by applying a theology of affirmation, so as to affirm and restore dignity, give meaning to life and the process of death and ultimately provide answers to the quest for identity and affirmation through an ecclesiology of grassroots care. This study is also a call for a paradigm shift with regard to ecclesiology and diakonia in the South African church that may have a profound effect on the church in South Africa. This shift must happen in three areas: 1. The church must become actively involved in home-based care as part of its ministry and calling to the world amidst the HIV and AIDSepidemic. The church can no longer be a bystander or advisor, or at best a supporter of government and civil actions. Every congregation needs to become active within the community they serve through joint/combined and innovative ways with other churches in their areas in establishing an ecclesiology of grassroots care. 2. The diakonia of the church must change. Every member must realise their full potential of utilising their Holy Spirit gifts and fruit in order to serve/minister in the Kingdom of God. Diakonia can no longer be the responsibility of a few ordained or commissioned for the diaconate. The whole church must become active in service to their community and those living around the church. The church needs to break the chains of membership-diakonia and open the arms of Christian love to everyone in need, even those who hates us. 3. Perhaps the biggest challenge is the call to change our way of being church in South Africa: our ecclesiology. We must admit that we have come to love the church more than we love God and that we forgot that God so loved the world not the church! This realisation will make it possible to become open to the proposal of this thesis: that we become church from the bottom up, that we start to practice a grassroots ecclesiology.
AFRIKAANSE OPSOMMING: Die MIV en VIGS epidemie het ʼn invloed op die ganse Suid Afrikaanse samelewing, insluitend die kerk. Die dilema van voldoende reaksie op die gevolge van MIV en VIGS op die pastorale verantwoordelikheid van die kerk stel enstige vrae aan die kerk in haar versorging van diegene wat deur die epidemie geaffekteer word. Die MIV en VIGS epidemie daag die kerk uit tot ʼn herondersoek van tradisionele maniere van hulpverlening en ondersteuning asook tot ʼn gewaarwording dat die Christelike geloofsgemeenskap deel moet vorm van ʼn span verband in die stryd teen MIV en VIGS. ʼn Holistiese benadering tot genesing sal lei tot ʼn nuwe en ander verstaan van diakonaat. Hierdie studie is dus ʼn ondersoek na hoe sorg op so ʼn wyse bedien kan word dat dit betekenisvol vir beide die geinfekteerde, ge-affekteerde en diegene betrokke in die hulpverlening kan wees. So ʼn benadering vereis ʼn ekklesiologie wat belig, geformuleer en gestruktureer word vanaf grondvlak in plaas van die tradisionele bo-na-onder benadering. Ons kan so ʼn benadering ʼn basis-gemeenskap (―base-community‖) ekklesiologie noem. Hierdie tesis sal dus, in die lig van die uitdagings wat die MIV en VIGS epidemie stel, ʼn ekklesiologie geformuleer op grondvlak (―a grassroots ecclesiology‖) anders as die amptelike of tradisioneel formele ekklesiologie aanbied: ʼn ekklesiologie wat nie slegs gerig is op lidmate van ʼn spesifieke kerk (lidmaatskap-diakonia) nie, maar ʼn ekklesiologie gefokus op die breë gemeenskap waarin die gemeente haarself bevind: ʼn gemeenskaps-diakonia. Die argument in die tesis is dat die MIV en VIGS epidemie ʼn wekroep is tot ʼn nuwe ekklesiologie wat mag lei tot die soort diakonia hierbo beskryf. ʼn Brawe, nuwe manier van ekklesiologie word dus vereis: ʼn nuwe openheid, waaragtigheid, moedigheid (parrhēsia) in die wyse waarop ons met MIV en VIGS omgaan. Hierdie parrhēsia sal tot stand kom deur die bemagtigde lede van die kerk soos wat hulle versorgers van die gemeenskap word. Tuisversorging soos wat dit tans bedryf word, loop die risiko van ʼn eensydige benadering wat hoofsaaklik konsentreer/fokus op die fisieke gesondheid van die persoon. Ons benodig n voetsoolvlak-ekklesiologie wat gerig is op identiteits-formering en –bevestiging om hierdie gaping te vul. Die navorsing ondersoek dus hoe ʼn teologie van bevestiging (theology of affirmation) geintegreer kan word in die sisteem of bedryf van tuisversorging om sodoende ʼn beduidende deel van die hulpverlening of bystand aan die individu en sy/haar huishouding uit te maak. Verder ondersoek die navorsing hoe pastorale sorg en berading aan die MIV en VIGS positiewe persoon en sy/haar huishouding verryk kan word deur die toepassing van ʼn paradigma van praksis (diakonia) aan die minste in die samelewing deur tuisversorging en die toepassing van ʼn teologie van bevestiging, sodat menswaardigheid opnuut bevestig of/en herstel kan word; die lewe en die proses van sterwe en dood betekenisvol kan wees, en daar uiteindelik antwoorde gevind kan word in die soeke na identiteits-bevestiging deur ʼn diakonia vanuit n ekklesiologie op voetsoolvlak. Die navorsing is ook ʼn oproep tot ʼn paradigma-skuif met betrekking tot ekklesiologie en diakonia in die Suid Afrikaanse kerk wat verreikende gevolge vir die kerk in Suid Afrika inhou. Hierdie skuif moet in drie areas plaasvind: 1. Die kerk moet aktief betrokke word in tuisversorging as deel van haar bediening en roeping in die wêreld temidde van die MIV en VIGS epidemie. Die kerk kan nie langer voortgaan om toeskouer of raadgewer, of ten beste ʼn ondersteuner van staats- en siviele aksies te wees nie. Elke gemeente moet aktief binne haar gemeenskap dien deur gesamentlike en innoverende aksies ten opsigte van versorging en hulpverlening met ander kerke in die selfde area/gebied sodat ʼn grondvlak ekklesiologie tot stand gebring word. 2. Die diakonia van die kerk moet verander. Elke lid moet sy/haar potensiaal besef en die gawes en vrug van die Heilige Gees aanwend in diens van die Koninkryk. Diakonia mag nie langer die verantwoordelikheid van ʼn paar bevestigdes of gekommandeerdes vir diakonie wees nie. Die hele kerk moet diensbaar word in die gemeenskap en diegene wat rondom die kerk bly. Die kerk moet dus die kettings van lidmaat-diakonia breek en hul arms van Christelike liefde oopmaak vir elke persoon in nood, selfs diegene wat ons haat. 3. Miskien is die grootste uitdaging die oproep om die wyse waarop ons kerk bedryf in Suid Afrika te verander: ons ekklesiologie. Ons sal moet erken dat ons die kerk meer lief het as vir God en dat ons vergeet het dat God die wêreld liefhet en nie net die kerk nie! Hierdie gewaarwording sal dit moontlik maak om onsself ontvanklik te kan maak vir die voorstel van die tesis: dat ons kerk word van die grond-af-op in plaas van kerk van-bo-af—dat ons begin om ʼn voetsoolvlak ekklesiologie in werking te stel.

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The goal of this dissertation is to research the various notions of diakonia practiced by women in some passages of the Synoptic Gospels and in the book of Acts of the Apostles. The service, or the diakonia, of Jesus, was not directed only to the weak, the sick and the poor. In his earthly life, Jesus demonstrated in various ways as he understood and preached love and help to the next not figuratively, but in the most literal and real sense. It is in this sense that the diakonia must be understood as a collective notion for many types of activites, services and actions, and this must has a specific purpose of restoring, release and promote equality. Within the context of diakonia practiced by Jesus women were not excluded, and this research seeks to demonstrate that there is reciprocity in the practice of diakonia, of Jesus for women and women for Jesus. Through qualitative analysis we pretend by feminist hermeneutics prove two hypothesis: 1) that women mentioned in Lc 8,1-3, 10,38-42 served Jesus (diakonoun autó) and this service is not restricted to the domestic service. 2) At 9,36-43 has example of diakonia and not charitable practice In the case of conceptualization of diakonia some patterns concepts played an important role in the initial study of the word, in this way, some basic information will be useful to help us in the study of the meaning of diakonia practiced by women.
Essa dissertação tem como objetivo pesquisar as várias noções de diakonia praticada por mulheres em algumas passagens dos Evangelhos Sinóticos e no livro dos Atos dos Apóstolos. O serviço, ou a diakonia, de Jesus, não se dirigiu apenas aos fracos, doentes e pobres. Em sua vida terrena, Jesus demonstrou de várias formas como ele entendeu e pregou o amor e o auxílio ao próximo não em sentido figurativo, mas no sentido mais literal e real. É nesse sentido que a diakonia deve ser compreendida como uma noção coletiva para muitos tipos de atividades, serviços e ações e que possuem o fim específico de restaurar, libertar e promover igualdade. Dentro do contexto da diakonia praticada por Jesus as mulheres não foram excluídas e no decorrer da pesquisa procura-se demonstrar que houve reciprocidade na prática da diakonia, de Jesus para as mulheres e destas para Jesus. Por meio da análise qualitativa busca-se através da hermenêutica feminista comprovar duas hipóteses: 1) de que as mulheres mencionadas em Lc 8,1-3, 10,38- 42 serviram a Jesus (diakonoun autó) e este serviço não é restringido ao serviço doméstico. 2) que em At 9,36-43 tem-se exemplo da prática da diakonia e não exercício da caridade. No caso da conceituação da diakonia alguns conceitos padrões desempenharam um papel importante no estudo inicial de palavra, desta forma, algumas informações básicas serão úteis para nos ajudar no estudo do significado da diakonia praticada por mulheres.

En studie av förståelser av diakoni och diakonat i tre nya storpastorat i Svenska kyrkan genom analys av styrdokument för diakoni. Tre diakoniförståelser lever samtidigt i de tre undersökta pastoraten, diakoni som omsorg, röstbärare och välfärdsaktör. Stora pastorat innebär möjligheter för diakonalt nytänkande genom att organisera diakoni på nya sätt, med specialiserade roller som ges ansvar för att driva utvecklingsarbete. De tre undersökta pastoraten vill i första hand utveckla en samarbetsroll gentemot välfärdssamhället. Pastoraten vill utveckla diakoni som professionell praktik genom gemensamma riktlinjer, metodutveckling och kvalitetssäkring av det diakonala arbetet. En tendens i materialet är att det gemenskapande diakonala arbetet i framtiden i högre grad kommer bäras av ideella medarbetare. Den liturgiska gestaltningen av diakoni har inte i något av pastoraten behandlats som en del av strategin för diakoni vilket innebär att möjligheter till en djupare förankring av diakoni som teologisk praktik inte tas tillvara. Avgränsningar och prioriteringar av pastoratens diakonala verksamhetsfält har inte lyfts till den strategiska nivån trots att omfattande arbete föreslås läggas till. Innebörden av detta är att pastoratsgemensamma mål kan bli svåra att realisera eller att de i förlängningen riskerar att utmatta en redan ansträngd diakoni.

Many Christians, including Christian leaders, are spiritually blind. They do not understand the purpose and implication of Jesus' Coming for each of His followers. So often Christians seek self-interest and their own honour and are not in the least concerned about their fellow believers and fellow man. They do not live up to God's purpose with them. The main research problem of this study is: "What is the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark?" The main objective of this study is to determine what the implication is of the ? of Jesus in word- and deed proclamation in the Gospel of Mark. The specific question posed. in Chapter 2 is the following: "What research has been done with reference to the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark?" Research has shown that the disciples are portrayed negatively in the Gospel of Mark. Researchers offer different explanations for this negative portrayal of the disciples. There is concensus among researchers that this specific portrayal of the disciples should be explained from the angle of Christology and discipleship. This study examines the negative portrayal of the disciples focusing on the ? of Jesus and the discipleship of His followers. The intention is to propose an answer to the calling of each follower in the missionary church. Research has further shown that discipleship is not limited to the twelve disciples only, but includes all followers of Jesus. The specific question posed in Chapter 3 is the following: "What is the relevance of the socio-historic and literary context of the Gospel of Mark for this study regarding the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark?" The socio-historic context indicates that the adressees of the Gospel of Mark probably suffered persecution. The relevance of the socio-historic context can be read from the fact that the author of the Gospel of Mark encourages the adressees in their unique situation(s) en guides them on their response as followers. This corresponds with Jesus' discipleship calling to bear one's own cross. From the literary context it becomes clear that the central discipleship section in Mark 8:27-10:52 forms a structural unit in the Gospel of Mark. Christology and discipleship are central themes in Mark 8:27- 10:52. These two themes are directly related to the implication of the ? of Jesus in word- and deed proclamation in the Gospel of Mark?" The literary context also shows that the Gospel of Mark is a dramatic, apocalyptic, eschatologic narrative that is also a biography. As a biography of Jesus, the Gospel of Mark focuses on Jesus as Subject who serves, but also on his disciples who must deny themselves and serve God. The specific question posed in Chapter 4 is the following: "What is the relevance of the revelation-historic context of the "Son of man" enunciations in Mark 8:27-10:52 for the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark? In Chapter 4 it is shown that the "Son of man" enunciations should be understood within the revelation-historical relation between the Old and the New Testament. Jesus proclaims Himself, amongst other titles in the Gospel of Mark as the Son of man. The Son of man is a glorious and kingly figure (cf Dan 7:13 & 14), .but also a humble figure who suffers (cf Isaiah Jes 40-55; Sagaria; the Psalms). It is further more important to realize that there is a relationship between the Messiah and His servants in the Old Testament and the Son of man and his followers in the Gospel of Mark. The specific question, posed in Chapter 5 is the following: "What is the implication of the ? of Jesus in word and deed proclamation in the Gospel of Mark?" It is shown from Mark 8:27-9:1 that the ? of Jesus has redemptive, discipleship, as well as judgemental implication. Following Jesus means to serve Him as believer and saved person. Following Jesus is to serve Jesus and God with the same attitude as Jesus served His Father and people. It is shown from Mark 9:30-37 that humble and loving service is necessary between leaders and all followers. This service should be specifically aimed at the least ones in the community of faith. Humble service towards one another and the least ones is not degraded. It is extremely important work because it is at the same time service towards Jesus and God. At the feet of the least in church and society we receive the most humble Servant and our Supreme God, the most important of all. It is shown from Mark 10:32-45 that selfish behaviour and pride among leaders must be replaced with a humble attitude and submission to God, fellow believers and fellow man." This discipleship has its origin in the reconciliatory work of Jesus. It is shown from Mark 10:46-52 that Jesus sent people to the outsiders and sufferers along the road to call them to Him. His aim is to save them that they may join and serve Him and others. In Chapter 6 this study reaches its conclusion. God had according to the Gospel of Mark a specific purpose with the ? of Jesus in word and deed proclamation. Through His word proclamation Jesus reveals the will of His Father who sent Him to earth. This message of the Kingdom of God is a message of hope. Through His deed proclamation Jesus brings salvation to many people. The life of Jesus was a life of humble, sacrificing and loving service. His service makes their service possible. He calls all His followers to serve God until! He comes again. Every believer is a follower of Jesus and part of the missionary church as fishers of men. Each believer is sent out in the world with the sacrificing love of Jesus to serve God, fellow believers, his fellow man especially the least ones and those who suffer. Leaders and followers should live according to the same principle: Follow Jesus by serving God and your fellow man. Every follower is a servant not only at the feet of the least ones and those who suffer, but also at the feet of the greatest Servant and our Supreme God.
Thesis (Ph.D. (New Testament))--North-West University, Potchefstroom Campus, 2010

A psicanálise conseguiu chamar a atenção não só das ciências ligadas ao comportamento humano (antropologia, filosofia, psicologia, sociologia e pedagogia, dentre outras), mas também da teologia, em especial aquela que se relaciona diretamente com a psicologia e o aconselhamento pastoral. Teologia, religião e conselheiro ainda mantêm algumas restrições quando se trata de aconselhamento pastoral e método psicanalítico de terapia a ser utilizado como instrumento válido em sessões de gabinete pastoral. A religião e seus efeitos no comportamento do ser humano são alguns dos aspectos mais importantes estudados no método psicanalítico freudiano. Assim como a teologia se situa diante das outras ciências, buscando o diálogo interdisciplinar, é saudável que mantenha uma via de comunicação com a psicanálise. Dessa forma, buscamos estudar o que existe na psicanálise de positivo e livre de atrito com a teologia, especialmente com o aconselhamento pastoral, que pode ser entendido como a dinâmica prática mais próxima do modelo apresentado por Freud como terapia. O que pretendemos neste trabalho é não temer os possíveis antagonismos entre as teorias apresentadas pelo pai da Psicanálise e o aconselhamento pastoral, mas, sem preconceito, sabermos tirar proveito daquilo que pode ser útil para o conselheiro cristão no exercício de sua função. Os limites entre aconselhamento pastoral e psicanálise não devem descredenciar a importância desta para o conhecimento da psique e da alma humana.
Psychoanalysis was able to call the attention not only of the sciences related to human behavior (anthropology, philosophy, psychology, sociology and education, among others), but also of theology, specifically one that is directly related to psychology and pastoral counseling. Theology, religion and counselor still maintain some restrictions when it comes to pastoral counseling and psychoanalytic method of therapy to be used as a valid tool in the pastor's study sessions. Religion and its effects on human behavior are some of the most important study in Freudian psychoanalytic method. Just as theology stands before the other sciences, seeking interdisciplinary, it is healthy to maintain a means of communication that can dialogue with psychoanalysis. Thus, we seek to study what is positive in psychoanalysis and which is not at odds with the theology, especially in pastoral counseling, which can be understood as a dynamic practice closer to the model presented by Freud as therapy. In this study we intent to show that possible antagonism between the theories presented by the father of psychoanalysis and pastoral counseling, can be seen but without prejudice. We draw out what can be useful for the Christian counselor in the exercise of its function. The boundaries between pastoral counseling and psychoanalysis should not discredit the importance of this to the knowledge of the psyche and the human soul.

O presente trabalho quer contribuir na análise da realidade específica de uma comunidade localizada em uma região periférica de Guarapari, no Espírito Santo. O trabalho se pauta na avaliação e consequente valorização do trabalho voluntário nas igrejas e também na descoberta do verdadeiro sentido da diaconia e da Missão. Trata-se de avaliar o momento segundo da teologia, isto é, buscar uma reflexão para um ato primeiro que foi a elaboração de um projeto que visa amenizar as agruras sociais das famílias que vivem no bairro Lameirão em Guarapari. Esta resposta primeira é motivada pela fé. No contexto brasileiro, pode-se destacar que as igrejas evangélicas, atualmente, não têm dispensado a devida atenção à Missão e à diaconia. Certamente, este trabalho também é uma forma de estar redescobrindo a importância da contribuição da Missão e da diaconia, não somente para a Igreja, mas para a sociedade.
This paper wants to contribute in the analysis of the specific reality of a community located in a peripheral region of Guarapari in Espírito Santo State. The work is guided in the assessment and consequent importance of volunteer work in churches and also in discovering the true meaning of the Mission and diakonia. This is to evaluate the second moment of theology, that is a reflection to get a first act that was the elaboration of a project to mitigate the social hardships of families living in the neighborhood Lameirão, in Guarapari. This first response is motivated by faith. In the Brazilian context, it is worth noting that evangelical churches today do not have to pay due attention to the Mission and Diakonia. Certainly, this work is a way to be rediscovering the importance of the contribution of Mission and Diakonia, not only the Church but to society.

Diakoner i sitt ämbete är kallade till att arbeta utifrån en kristen kontext med att stödja utsatta människor utifrån ett diakonalt förhållningssätt som ett komplement till välfärdssystemet. Att få ta del av och bära människors socialt utsatta livsberättelser och problem kan bli psykiskt känslomässigt belastande. För att diakoner ska kunna förhålla sig till spänningen mellan yrkesroll och ett autentiskt själv i arbetet som de på många sätt identifierar sig med använder de sig av olika profana återhämtningsstrategier, även tron på Gud används som ett aktivt redskap för att arbetet ska kännas hanterligt. Med avstamp i Erving Goffmans teorier om ramar, fasad och team samt kompletterande känslobegrepp av Arlie Russel Hochschild och Emma Engdahls teori om autencitet undersöker studien hur diakoner hanterar det själavårdande arbetets utmaningar och vad deras tro har för betydelse i deras arbete som människors medvandrare i ett samhälle där nöden upplevs som stor. Studien närmar sig fenomenet genom sex kvalitativa intervjuer med församlingsdiakoner anställda i Stockholms stift. Studien visar att det finns många olika faktorer som gör att de orkar arbeta vidare och känner balans i förhållande till sitt arbete. Arbetskollegor och handledning kan hjälpa dem att sätta gränser i sitt arbete. Att bli bekräftade och få utlopp för sin kallelse är av betydelse för att känna ork att arbeta vidare. I deras tro på Gud fungerar bönen som ett redskap för avlastning och sinnesro.

Conselho Nacional de Desenvolvimento Científico e Tecnológico
A dissertação que apresento agora versa a respeito da Associação Beneficente Floresta Imperial, ABEFI, de Novo Hamburgo, Rio Grande do Sul, ligada à Comunidade Evangélica Floresta Imperial, CEFI. A pesquisa de caráter dedutivo quer colocar em foco as características da diaconia praticada no contexto comunitário e sua relevância social para o entorno imediato que compreende a região do antigo Quarto Distrito Floresta Imperial de Novo Hamburgo, elevado à categoria de Distrito Industrial (Cluster) a partir da década de 1960 com a implementação de políticas de exportação pelo Governo Brasileiro. A partir do contexto migratório, das tradições teológicas das famílias evangélico-luteranas, da grande cultura de gado no Rio Grande do Sul e do processo de industrialização do Vale do Sinos quero elencar algumas possibilidades de leitura do conteúdo formal da relevância social da ABEFI a partir do que designei de publicidade cívica. A intenção é analisar os elementos que compõem o quadro conjuntural que permitiu a afinidade de vários dispositivos sociais a formarem certo agir racional com vistas a um determinado comportamento.
The present dissertation traverses now about the Associação Beneficente Floresta Imperial, ABEFI, Novo Hamburgo, Rio Grande do Sul, linked to the Comunidade Evangélica Floresta Imperial, CEFI. The survey of deductive character wants to focus on the characteristics of wants to put focus on the characteristics of diakonia practiced in the community context and its social relevance to the surroundings which include the region of the old fourth ward Floresta Imperial District of New Hamburg, elevated to the category of Industrial District (Cluster) in the 1960s with the implementation of export immediate policies by the Brazilian Government. From the migration context of the theological traditions of the Evangelical- Lutheran families, the great culture of cattle in Rio Grande do Sul and the industrialization of Vale do Sinos, the objective is to list some possibilities for reading the content of formal social relevance ABEFI from which was named publicidade cívica. The intention is to analyze the elements that make up the conjunctural that that allowed the affinity of various devices to form certain social rationally to act towards a certain behavior.

Esta dissertação é uma investigação e proposta sobre a prática missionária da igreja cristã com vistas à transformação social em um mundo pluralista. O primeiro capítulo aborda a dimensão comunicativa da ação segundo Jürgen Habermas, analisando como são coordenadas as ações coletivas em sociedade e como a ética e as culturas influenciam as ações sociais, especialmente a ação missionária. Investiga a prática missionária na sociedade focando o objetivo e método da ação. Pergunta pela relação entre evangelho e cultura e sobre a possibilidade do encontro com as religiões no mundo. Este capítulo termina considerando como comunicar o evangelho na América Latina e aponta para uma prática missionária a partir do diálogo, tendo como referencial o agir trinitário de Deus. O segundo capítulo avalia as conseqüências de se adotar um modelo missionário baseado em debates e consensos. Fundamenta a missão como mover-se em direção ao outro, e resgata a responsabilidade social da igreja a partir da solidariedade, do amor e da compaixão. Descreve essa prática em termos de fraqueza e vulnerabilidade, em oposição aos modelos anteriores que se baseavam em projetos expansionistas da fé. Este capítulo se vale da contribuição teórica do filósofo Gianni Vattimo e sua idéia do pensamento debole, que remete à questão de como agir a partir da fraqueza. O exemplo máximo do autoenfraquecimento como forma de interagir com o mundo é analisado, teologicamente, a partir da encarnação do Filho de Deus (kenosis) e tira conseqüências para a ação missionária. O último capítulo discute sobre como a missão pode contribuir para a transformação das pessoas, culturas e sociedades. Encontra na diaconia a base para a ação comunicativa transformadora. Servir permite que a comunidade cristã pratique na sua convivência o evangelho que prega com a motivação correta. Há um redescobrimento da ética pessoal e social e da diaconia transformadora como parâmetro para medir a coerência entre proposta do reino de Deus anunciado no evangelho e o que é vivenciado nas comunidades cristãs. A participação da igreja no mundo não é de passividade nem de contemplação. Ela tem voz profética e sua ação visa transformar pessoas, instituições, estruturas sociais e de poder, pela proclamação esperançosa do reino e pela convivência encarnacional desse mesmo evangelho. A pesquisa busca um novo marco para a prática missionária em um mundo em constantes transformações. Termina sugerindo um modelo missionário a partir da diaconia transformadora e de uma teologia da ação missionária testemunhal e comunicativa, apontando para as oportunidades que se apresentam com uma nova metodologia missionária.
This dissertation is an investigation and proposal about the missionary practice of the Christian church with a view to the social change in a pluralist world. The first chapter approaches the communicative dimension of the action according to Jürgen Habermas, analyzing how the collective actions are coordinate in society and how the ethics and cultures influence the social actions, especially the missionary action. It investigates the missionary practice in society focusing to its objective and action method. It asks by the relation between gospel and culture and about the possibility of the meeting with the religions in the world. This chapter finishes wondering how to communicate the gospel in Latin America and the guides to a missionary practice starting from the dialogue, having as a reference the trinity action of God. The second chapter, evaluates the consequences of adopting a missionary model based on debates and consensus. It basis the mission as move towards the other and rescues the social responsibility from solidarity, love and compassion. It describes this practice in terms of weakness and vulnerability, opposite to the previous models that relied on expansionist designs of faith. This chapter draws on the theoretical contribution of the philosopher Gianni Vattimo and debole your idea of thinking that leads to the question of how to act from weakness. The ultimate example of own weakness as a form to interact with the world is analyzed, theologically, from the incarnation of the Son of God (kenosis). The last chapter discusses about haw the mission can contributes to people, cultures and societies transformation. It meets in the diakonia the basis to communicate acting. To serve allows to the Christian community practice in gospel familiarity that preaches with the correct motivation. There is a rediscovery of the personal and social ethics and transforming diakonia as a parameter to a measure the coherency between the proposal of Gods kingdom announced in the gospel and what is experienced in Christian communities. The participation of the church in the world is not of passivity nor contemplation. It has a prophetic voice and its action aims to transform people, institutions, social and power structures to the hopeful proclamation of the kingdom and by the incarnational familiarity of this gospel. The research seeks a new mark for the missionary practice in a world of constant transformations. It finishes suggesting a missionary model starting from the transforming diakonia and of a missionary and communication action theology, pointing to the opportunities that are presented with a new missionary methodology.

Over the past decades, a convergence between civil and political human rights non governmental organisations (NGOs) and development NGOs have occurred. The fusion of the two disciplines have led to the construction of so called ‘Rights-Based approaches’ (RBA). One principal concept for RBA’s is the question of accountability. Functional accountability is no longer seen as sufficient and more focus on social accountability have advanced. In previous research NGOs are repeatedly questioned for their level of accountability. This comparative qualitative case study therefore aim to examine how three Swedish based NGOs perceive accountability, with the purpose to contribute to the academic discussion of NGO accountability. By using grounded theory and selective coding, this study will contribute with new empirical data to the ongoing development of RBA theory. Empirical data is collected through interviews, NGOs official strategies documents and analysed in relation to the empirically grounded theory. The main findings in this comparative case study is that organisations different backgrounds and values influence how they perceive RBA and accountability, and which methods are used to reconcile with accountability claims. The collected empirical data concludes perceptions of accountability mostly focuses on four interconnected key principles; power relations, democracy, transparency and empowerment.

Detta är en studie om diakonin i Sverige. Syftet med denna studie är att söka svar på vad diakoni är. Vilka diakonernas arbetsuppgifter är? Vilka positiva och negativa sidor som detta ämbete för med sig? Samt vilken roll och betydelse de har i och för samhället. Dessutom tar jag reda på om det är ett arbete som ses som ett kall. Jag utgår ifrån litteratur där diakoner själva nedskriver vad diakoni innebär. Vidare har jag arbetat med intervjuer och en undersökning. Två diakoner har fått ge sina synvinklar av detta arbetsområde som vanligtvis är kvinnodominerat. Lotta Säfström, chef för det diakonala arbetet vid Stora Sköndals-institutet har i en intervju gett sin syn på diakoni. Vidare har jag gjort en undersökning i en grupp som får representera allmänheten. Denna undersökning ska ge en bild av den allmänna kännedomen om vad diakoni handlar om. För att få ett grepp om vilka områden diakonin omfattar tar jag därför tidigt upp en del diakonala begrepp. Undersökningen av den allmänna kännedomen om diakoni följs av en kortare historik och därefter följer jag diakonin framåt i tiden. Därefter redovisas intervjuerna med högst aktuell fakta om dagens diakonala arbete och diakonernas situation.

Att diakoni kan vara så enkelt och också pågår kontinuerligt runt och mitt ibland oss i vårt samhälle, är ett av studiens konstateranden. Utifrån en kristen syn handlar diakonerna för att hjälpa och bistå sina medmänniskor med utgångspunkt i dessas behov. Därmed ges förklaringen till att diakonernas arbete är under förändring i takt med de behov som uppstår hos medmänniskorna, till vilka vi alla räknas. Det visar sig också vara så att diakonin får ta vid när samhällets resurser inte räcker till. Genom undersökningen och intervjuerna visar det sig att den allmänna kännedomen rörande diakoni är mycket liten. En avslutning med diskussion och sammanfattning avrundar studien. Som läsare av denna studie ska man som okunnig på detta område få en klar och berättande bild, vilket bör ge en grundläggande inblick i det diakonala arbetet i vårt land.

本論文は19世紀のデンマーク社会にディアコニッセとディアコニアの働きを広めるために尽力したハラルド・スタインのディアコニア思想に光を当てる。スタインは、産業革命や社会主義の台頭により激変する社会において、キリスト教会は人々の身体的、霊的救いに力を尽くすべきだと考え、キリスト教の愛の業すなわちディアコニアの働きを教会に根付かせようとした。スタインのディアコニアの働きの理想と実践はのちのデンマークの社会民主主義の政権にも継承された。
This study sheds light on the ideas of Harald Stein, who did his utmost to spread the work of deaconesses and diakonia in 19th century Denmark. In a society rapidly changing under the influence of industrialization and socialism, Stein thought the Christian Church ought to aim at saving people physically and spiritually, and he sought to plant the Christian Works of Love, i.e., the work of diakonia, in the Church. The ideals and practices of Stein's work of diakonia were later inherited by the Danish Social Democratic governments.
博士(神学)
Doctor of Theology
同志社大学
Doshisha University

This study is an examination of the institution of ordination to ministry of word and sacrament in the Presbyterian Church (U.S.A.), through the lens of the particular biblical-theological paradigm of diakonia, or servanthood. Chapter titles include: 1) Biblical Roots of Ordination 2) The Evolution of the Threefold Pattern of Ministry 3) Luther and Calvin on Ordination 4) Ordination in the Scottish Reformation 5) The Developing American Understanding of Ordination 6) Recent American Developments 7) A Contemporary Presbyterian Statement on Ordination. This study traces the concept of diakonia as a controlling paradigm for the understanding of ministry in the Presbyterian Church (U.S.A.). Following a survey of biblical writings on ordination and ministry, it traces the rise of the "threefold pattern" of bishop, presbyter and deacon through the first three centuries of the church, then explores how the first-generation reformers Luther and Calvin discarded these forms in favor of a radically functional view, informed by the biblical concept of ministry as diakonia. This functional, servanthood model of ministry is traced through the Scottish reformation, to the new world, to recent developments in the Presbyterian Church (U.S.A.). The final chapter is an attempt to creatively state the essentials of the Presbyterian understanding of ministry as servanthood.

Hoofstuk 1 benadruk die sentrale en skerpsinnig-wyse sleutelposisie van eskatologiese hoop en getuienis daarvan in die lewens van gelowige terminale MIV/VIGS Iyers. 'n Eksegetiese studie van Johannes 9:1-8, Lukas 5:12-15, Job 1:6-22; 2:3-13, Genesis 2:1617, Romeine 5:2-5; 6:5-11; 8:18-25, 1 Petrus 1:3-9 en Matteus 28:19-20 is die studiekern van Hoofstuk 2. Siekte (blindheid, melaatsheid), Iyding en pyn (Job), dood van die mensdom (Adam en Eva) en die retrovitale dood van Jesus Christus, hoop en getuienis is nagevors en ontleed. Vergelykings met huidige tendense waar MIV/VIGS 'n gestigmatiseerde terminale siekte is, word getref. Die basis van hoop op die ewige lewe in die volle teenwoordigheid van God Almagtig, is die beloftes en oorweldigende liefde van die lewende God. Getuienis van hierdie standhoudende en lewende hoop is die Groot Opdrag aan die dissipels van Christus in Matteus 28:19-20, en daarom aan alle gelowiges tot die wederkoms (advent) van Christus. Hoofstuk 3 stel die bydrae vas van die metateorieë van die mediese -, kommunikasiewetenskappe en Psigologie as komplementerende ervaringvelde. Die mediese en sosiale omstandighede van die gelowige terminale MIV/VIGS Iyers toon 'n uiters negatiewe situasie, wat onder meer bestuurbaar gemaak word deur die sogenaamde "signature strengths" van die Positiewe Psigologie. Op 'n veel hoer vlak is spirituele gesondheid en heling, as die vrug van die Hel/lge Gees, van kardinale belang vir die ewige lewe. Hierdie metateorieë bevestig die waarhede rakende die Groot Geneesheer soos in Hoofstuk 2 aangedui, en voorsien verder verhelderende perspektiewe op 'n nuwe prakties-teologiese teorie. Empiriese navorsing aan die hand van 'n kwalitatiewe studie by die gesondheidsentrum van 'n voorstedelike motorvervaardigingaanleg, word in Hoofstuk 4 onderneem. In twee groeponderhoude met multi-veranderlikes per deelnemer (gelowige terminale MIV/VIGS Iyers en 'n kontrolegroep van mediese personeel/gesondheidwerkers), is vasgestel dat die MIV/VIGS Iyers versterkende geestelike krag van hul eskatologiese hoop vir die ewige lewe saam met God, ervaar. Pastorale behoeftes sluit gebed, vertroosting en koinonia/"fellowship" in. Hoofstuk 5 stel praktiese riglyne voor tot kerugmatiese -, liturgiese -, koinoniale -en diakoniale getuienis oor hoop. Versoening met God deur die "retrovitale" liefde/dade van Jesus Christus se dood as die spil-as wat radikaal-Skriftuurlike denke/lewe inisieer (in teenstelling met die "retrovirale" vermoë van die MI-virus waar die "kwaad" vermenigvuldig), word in die riglyne aangemoedig. Getuienis oor hoop aan ander is die "geskenk van die Lewe”. Die slotsom waartoe gekom word, is dat die gelowige terminale MIV/VIGS Iyer tot in die vierde fase van die siekte, oor haar/sy hoop kan getuig. Praktiese riglyne hiertoe moedig die gelowige met enige terminale siekte of in elk geval, aan om met 'n lewe van aanbidding oor hierdie hoop te getuig en s6 die lewende God te eer.
Chapter 1 emphasizes the central and perspicacious position of eschatological hope and witnessing thereof, in the lives of the believing terminal HIV/AIDS sufferers. An exegetical study of John 9:1-8, Luke 5:12-15 Job 1:6-22; 2:3-13, Genesis 2:16-17, Romans 5:2-5; 6:511; 8:18-25, 1 Peter 1 :3-9 and Matthew 28: 19-20 is conducted in Chapter 2. Illnesses (blindness, leprosy), suffering and pain (Job), death of mankind (Adam and Eve) and the retrovital death of Jesus Christ, hope and witnessing are researched and analysed. Comparisons with life today where HIV/AIDS is a stigmatised terminal illness, are weighed. Hope for eternal life in the full presence and reign of God Almighty, is based on the promises and overwhelming love of the living God. Witnessing of this vivacious and living hope is imperative to the disciples of Christ in Matthew 28: 19-20, and therefore to all believers until the advent of Christ. Chapter 3 establishes the contribution of meta theories of complementary and entwined sciences, such as health and medicine, communications and the positive psychology. The medical and social circumstances of the believing terminal HIV/AIDS sufferers revealed an extremely grave situation, which is manageable with inter alia positive "signature strengths". On a much higher plain, spiritual health and healing as the fruit of the Spirit, is of cardinal importance for eternal life. These theories only confirm the truths about the Great Healer as stated in Chapter 2 and provide enlightening perspectives for a new practical theological theory. Empirical research via a qualitative study at the health centre of an urban vehicle manufacturing plant, is conducted in Chapter 4. Two group interviews with multi-variables per participant (believing terminal HIV/AIDS sufferers and a control group of health workers), have established that the HIV/AIDS sufferers are spiritually enormously strengthened by their eschatological hope for eternal life with God, without this earthly suffering. Pastoral needs include prayer, comfort and koinonia/fellowship. Chapter 5 suggests practical guidelines in terms of witnessing hope by means of cherugmatical, liturgical, koinonial and diaconial communication. The image of the 'retrovital' Lord Jesus Christ as the pivotal change that paths the way to radical Biblical thinking/living (in comparison with the "retroviral" ability of the. HI-virus which multiplies the "evil"), is encouraged. The final conclusion is that a believing terminal HIV/AIDS sufferer is able to witness hope for eternal life until the fourth phase of the terminal illness. Practical guidelines hereto may encourage the believer of any terminal illness or in any case, to witness hope with a life of worship and thus honour the living God.
Thesis (M.A. (Practical Theology))--North-West University, Potchefstroom Campus, 2010.

A exclusão social alcança todos os segmentos da sociedade e não deixa de estar presente no ambiente escolar. Sendo este uma das primeiras portas sociais abertas para o indivíduo, nem sempre está preparado para recebê-lo com suas diferenças. O processo de inclusão deve estar presente em todas as escolas não sendo privilégio de poucos em nome de uma maioria que é prejudicada sem nem mesmo saber o que acontece ao seu redor. As crianças com necessidades especiais, dentre elas, as com Síndrome de Down, são passíveis de inclusão numérica, e neste sentido a escola é um grande aliado da família na busca de uma inclusão efetiva. Para que esta aconteça, é preciso que todos os seus agentes estejam focados em oportunizar uma escola inclusiva. Assim, a inclusão numérica de alunos com necessidades especiais se estabelecerá, a partir do encorajamento dos envolvidos, pais e escola, no sentido da estimulação da criança e da utilização de recursos lúdicos apropriados para a mediação dos conteúdos a serem trabalhados. Através das relações estabelecidas se desenvolverá o potencial lógico-matemático dos alunos. O professor é o principal recurso de uma escola para promover a inclusão a partir da solidariedade, do fazer Diaconia.
Social exclusion reaches all segments of society and does not fail to be present in the school environment. This being one of the first social doors open to the individual, nor is always ready to welcome you with their differences. The process of inclusion must be present in all schools is not the privilege of the few on behalf of a majority that is harmed without even knowing what is happening around you. Children with special needs, among them those with Down syndrome, are liable to include numerical, and in this sense the school is a major ally of the family in search of an effective inclusion, what needs to happen to all their agents are focused create opportunities in an inclusive school. Thus, the inclusion of numerical students with special needs, will be established from the encouragement of those involved, parents and school, towards the stimulation of the child, and use of recreational resources appropriate for mediation of the contents to be worked, where through the relationships established will develop the potential of the same logical-mathematical. The teacher is the main feature of a school to promote inclusion as solidarity, to Diakonia.

Social work in Sweden has historically been mostly done by the public sector andthe work has been regulated by law. In the last two decades, private and voluntaryactors have played an important role as providers of welfare state; one of theseplayers is the Swedish Church. The aim of this thesis has been to describe thework the deacons perform in the Swedish Church in a medium-sized municipalityin Sweden. To find out how much freedom of action the deacons themselves feelthat they have and if they feel that their work is influenced by the social work thatother performers are doing. In order to reach the goal, a qualitative approach wasused where seven deacons were interviewed. The result is presented according tothemes, which is then analyzed on the basis of The new intuitionalism and systemtheory. The conclusion is that there are similarities in the deacons’ work sinceeveryone has internal duties, offer remedial conversations and help by donatingclothes, money and food. The differences that exist in their work and what theychoose to put their resources on depends on what the parish looks like, theeducation of the deacon, their personality as well as their personal interests.Examples of such work are support groups for people in different stages of life orrelaxing spa days. All the deacons find that they have a lot of freedom in how toperform their work. The work is largely affected by what other performers do,partly because they don’t want to compete with other performers but also becausetheir work is affected by changes in the society, changes that will increase ordecrease their workload. The deacons see their work as a complement to the socialwork offered by the public sector.

O propósito dessa dissertação é investigar a necessidade e a importância da visitação diaconal a pessoas doentes em contexto urbano. Além disso, tem o objetivo de pesquisar a importância da criação de equipes de visitadores/as no intuito de atender às necessidades e aos anseios dos membros em lares, hospitais e clínicas, e nas comunidades . O primeiro capítulo mostra a Pesquisa Social com sua análise e respectivos resultados. O segundo capítulo apresenta a compreensão da terminologia e a conceituação de diaconia e visitação, a partir de pesquisa bíblico-teológica, com base em textos dos evangelistas: Marcos 10.35-45, Mateus 25.42-44, João 13.1-15, e Lucas 22.24-30. Além disso inclui a pesquisa sobre diaconia comunitária, diaconia e a visitação comunitária e o serviço da visitação na comunidade. O terceiro capítulo apresenta indicativos para a prática da visitação a pessoas doentes em comunidades urbanas. A pesquisa conclui com a constatação de que as pessoas doentes numa comunidade eclesial urbana pre cisam ser visitadas. A visitaç ão promove a reconciliação, a cura e o fortalecimento da fé no sofrimento.
The purpose of this dissertati on is to investigate the neces sity and the importance of diaconal visitation to ill people in an urban context. Besides that, it has the objective of researching the creation of teams of visitors in order to assist the members needs and expectations at their homes, hospitals, medical clinics and communities. The first chapter displays the Social Research, its analysis and its respective results. The second chapter presents the comprehension of diakonia terminology and the concept of diakonia and visitation from a biblical and theologica l research based on some evangelists texts such as: Marcos 10.35-45, Mateus 25.42-44, João 13.1-15, and Lucas 22.24-30. It also brings out a resea rch concerning community diakonia, diakonia and visitation, and visitation as a service in the community. The third chapter presents some suggestions for the practice of visitation to ill people in an urban community. The research concludes that ill people in an urban ecclesiastic community need to be visited. Visitation provides reconciliation, cure and the faith strength on suffering.

Thesis (DTh)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: This study examines the relationship between koinonia and diakonia. Where koinonia and diakonia are in proximity, an opportunity arises to draw individuals from different context together. This leads to an inter-cultural space where individuals from different contexts are encouraged to welcome and support each other in a mutual way. Chapter 3 presents a hermeneutical Scriptural and a theological framework illustrating the important relationship between koinonia and diakonia. It is argued that such a “full koinonia” is embodied in the life of Jesus Christ. Not only did Christ came to live among human beings (koinonia ) but He also gave his life to us (diakonia). In chapter 4 the early Christian Church is evaluated as a community that exemplified a form of “full koinonia”. Within the cultural diverse community in the Roman Empire, the church was able to reach out to the so called “other” by their positive approach to the many crises and challenges of the day. Christian help and support presented itself as a unique support network. In chapter 5 “ full koinonia” is evaluated through an interdisciplinary approach by listening to sociology and community development. Both disciplines argue for a more personal or holistic approach in rendering service to communities. This calls for the addressing of greater societal issues over and above individual interests. In chapter 6 “full koinonia” is discussed from a missional perspective. A cross-cultural or intercultural framework for servanthood is explored. Six principles for a “full koinonia” is outlined: openness, acceptance, trust, learning, understanding and serving. With this hermeneutical framework as point of departure, the empirical component of the research is discussed in the following chapters. The research focuses on three Christian community projects, Shiloh Synergy, Sarfat Community Projects and the Elsiesrivier Care Centre exploring how they dealt with “full koinonia.” The design of the empirical study in chapter 7 is presented in the form of a comparative study for the discernment of: 1) The processes and structures within inter-cultural Christian community projects; and 2) an evaluation of the level of a transformation in relationships. The qualitative data is analysed and discussed in chapter 8. The study concludes in chapter 9 by establishing a meaningful interpretation of “full koinonia” in faith based involvement within a context full of societal challenges. The literature study as well as the empirical component of the research proved the hypothesis that stated that faith based personal involvement leads to holistic growth for all concerned and contributes to social transformation.
AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die relasie tussen koinonia en diakonia. Waar koinonia en diakonia nader aan mekaar gebring word, ontstaan ʼn geleentheid om individue vanuit verskillende kontekste byeen te bring. Dit baan die weg tot ʼn inter-kulturele ontmoeting waarbinne individue vanuit verskillende kontekste mekaar wedersyds verwelkom en versorg. In hoofstuk 3 van hierdie studie is ʼn hermeneutiese raamwerk vir die noue relasie tussen koinonia en diakonia vanuit die Skrif en die teologie verskaf. Daar is geargumenteer vir “volle koinonia” wat beliggaam is deur Jesus Christus. Nie net het Christus onder die mensdom kom woon nie (koinonia), maar het Hy sy lewe vir ander afgelê (diakonia). In Hoofstuk 4 word die vroeë Christelike kerk bespreek as ʼn gemeenskap wat gestalte wou gee aan “volle koinonia”. In die kultureel diverse samelewing van die Romeinse Ryk, was die kerk in staat om die “ander” te verwelkom deur positief te reageer op bepaalde krisisse en uitdagings. Christelike hulp en ondersteuning het na vore getree as ʼn unieke ondersteunings-netwerk. In hoofstuk 5 is daar aan die hand van ʼn interdissiplinêre benadering vanuit die sosiologie en gemeenskapsontwikkeling ondersoek ingestel na die verstaan van “volle koinonia” binne samelewingsverband. Beide dissiplines argumenteer vir ʼn meer personalistiese of holistiese benadering, waar dit nie net gaan om individuele belange nie, maar die aanspreek van dieperliggende oorsake. In hoofstuk 6 is daar vanuit ʼn missionêre perspektief gesoek na ʼn teologiese raamwerk wat so ʼn “volle koinonia” bevorder. ʼn Kruis-kulturele of inter-kulturele raamwerk vir diens word voorgestel. Ses belangrike beginsels is in die bevordering van “volle koinonia” uitgelig, naamlik die bevordering van openheid, aanvaarding, vertroue, lering, verstaan en diens. Met hierdie hermeneutiese raamwerk as uitgangspunt, is die empiriese komponent van die studie in die volgende hoofstukke beskryf. Aan die hand van drie Christelike gemeenskaps-projekte, naamlik Shiloh Synergy, Sarfat Community Projects en die Elsiesrivier Care Centre is die ervaring van “volle koinonia” prakties getoets. Die ontwerp van die empiriese deel van die studie (hoofstuk 7), was in die vorm van ʼn vergelykende studie ter onderskeiding van: 1) Die prosesse en strukture van die inter-kulturele ontmoeting by Christelike gemeenskapsprojekte; en 2) ʼn evaluering van die vlak van transformasie in verhoudinge. Die kwalitatiewe data is in hoofstuk 8 geanaliseer en bespreek. Die gevolgtrekking van die studie, in hoofstuk 9, bied ʼn interpretasie van wat “volle koinonia” in geloofsgebaseerde betrokkenheid behels en bereik. Die literatuurstudie en die empiriese komponent van die navorsing het die hipotese bewys. Dit toon aan dat geloofsgebaseerde betrokkenheid op ʼn persoonlike vlak ruim geleentheid bied vir die holistiese groei van die betrokkenes en die weg baan tot sosiale transformasie.

The environmental work in Sweden has developed a lot over the past fifty years. Today, most companies have some kind of environmental work. Environmental activities are regulated by the Environmental Code, which applies in parallel with other laws. This report is an environmental review for Bräcke Diakoni. The report aims to find out how much environmental impact Bräcke Diakoni has. The report will also be used as a basis for an environmental diploma. Bräcke Diakoni is a foundation that has existed in Gothenburg since 1923 and has its operations in health, care, rehabilitation, psychiatry, children, youth, elder care and hospice. They have an environmental diploma since 2005 and are actively working to reduce their environmental impact. Data were collected through interviews, surveys, and Intranet. The environmental review includes eight of Bräcke Diakoni units are located in Bräcke, Gothenburg. The report is general, covering the environmental impact of energy, water, travel, chemicals, waste, recycling and accidents. No indentations are made. The investigation shows that business trips, electricity, district heating, service vehicles and households waste have the highest environmental impact.  Bräcke Diakoni generally has no impact on the environment that needs urgent help. At the end of the report there are suggestions for further environmental work, such as switching energy contracts, reward soft mobility among staff and reduce the missions through the purchase of video conference. Bräcke Diakoni has already taken steps to reduce their environmental impact. Among other things, they help to meet environmental quality objective "A non-toxic environment" by taking care of their hazardous waste. The fact that they use district heating contributes to the "Good Built Environment" and "Fresh air".
Miljöarbetet i Sverige har utvecklats mycket de senaste femtio åren. Idag arbetar de flesta företag med miljö på något sätt. Miljöarbetet regleras av miljöbalken som gäller parallellt med andra lagar. Den här rapporten är en miljöutredning för Bräcke Diakoni. Syftet med rapporten är att ta reda på hur stor miljöpåverkan Bräcke Diakonis verksamheter har. Rapporten ska även användas som underlag till miljödiplomering. Bräcke Diakoni är en stiftelse som funnits i Göteborg sedan år 1923 och har verksamheter inom hälsa, vård, rehab, psykiatri, barn, ungdom, äldreomsorg och hospice. De är miljödiplomerade sedan 2005 och arbetar aktivt för att minska sin miljöpåverkan. Data har samlats in genom intervjuer, inventeringar och Intranätet. Miljöutredningen omfattar åtta av Bräcke Diakonis enheter som är lokaliserade i Bräcke, Göteborg. Utredningen är övergripande och omfattar miljöpåverkan från energiförbrukning, vatten, resor, kemikalier, avfall, återvinning och olyckor. Inga fördjupningar har gjorts. Högst miljöpåverkan fick tjänsteresor, el, fjärrvärme, tjänstefordon och hushållssopor. Bräcke Diakoni har överlag ingen miljöpåverkan som behöver akuta åtgärder. I slutet av rapporten finns förbättringsförslag för fortsatt miljöarbete, exempelvis byta energiavtal, belöna miljövänligt resande bland personalen och minska på tjänsteresor genom införskaffande av videokonferensanläggning. Bräcke Diakoni har redan vidtagit åtgärder för att minska sin miljöpåverkan. Bland annat bidrar de till att uppfylla miljökvalitetsmålet ”Giftfri miljö” genom att ta hand om sitt farliga avfall. Att de använder fjärrvärme bidrar till att uppfylla ”God bebyggd miljö” samt ” Frisk luft”.

This study discloses the responsibility of social work for the Swedish welfare state respective deacons in the Swedish protestant church, which roll the Swedish protestant church have in the existent welfare and also if deacons experience any expectations and how these expectations in that case are expressed.The aim of this study was to investigate the relationbetween deacons working within the Swedish protestant church and social work, as it appears for professional deacons. The method of investigating the questions raised by the aim of this study has been qualitative analysis of answers derived from six deacons working in different workplaces. The data derived from these interviews was then analysed through the theory of Gösta Esping-Andersen about welfare states and also through background research and earlier science research about the social work within the Swedish protestant church and other social work. The result of the study show that the welfare state in Sweden has the comprehensive responsibility for the citizens. Deacons working within the Swedish protestant church does not have the same responsibility. Instead deacons usually provided the supplementary social work as regarding existential questions. Different conditions, for example laws and regulations is something that is different regarding the social work that deacons and other authorities in the society performs. Our study also shows that sometimes when the official welfare is insufficient the deacons partly can fill up for this. The deacons in our study experience that there are high expectations from the people in society regarding the social work that deacons performs. There are also expectations from other performers of social work in the welfare as well as from the church itself, although these look a little bit different and are not as clear and explicit. The problem with the expectations is that they are not always realistic which depends on relatively bad knowledge about the social work the deacons perform. When the social work that deacons perform is within the church characterized by Christian ethos a result can be that in meeting with other social work a tension arise which leads to challenges for the different performers of social work.

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Introdução - Considera o grande envolvimento da prática social cristã no Terceiro Setor, no que concerne ao contexto brasileiro, e realiza a análise dos conceitos pertinentes a uma teologia do amor de Deus. Objetivo - Conhecer a arquitetura da prática social cristã nos processos vetoriais da Seguridade Social organizada no Brasil e preconizada pela Constituição Federal de 1988, bem como seu funcionamento legislativo próprio e suas disposições jurídico-normativas no processo de enfrentamento da escassez, o qual organizado pelas comunidades de fé desde a faticidade. Metodologia - Pesquisa bibliográfico-conceitual no intuito construir referenciais próprios na compreensão do fenômeno em questão. Ao longo da pesquisa foram feitas incursões in loco em regiões específicas com objetivo de colher aproximações a respeito do trato teórico dispensado a determinadas práticas cristã sociais e como elas são processadas conceitualmente. O debate sobre achados entre pesquisadores e as trocas de conhecimentos foram fundamentais para a construção do argumento da tese. Resultados - A prática social cristã é tanto uma forma espaciotemporal de organização das comunidades de fé quanto uma forma de interpretar o papel que elas exercem sobre os contextos imediatos. A influência marcante da cultura condiciona as formas de organização, bem como define as formas de escassez contra as quais a prática social cristã é organizada e aplicada. As formas específicas que substanciam essa prática, a saber, a diaconia e a caridade, possuem seus sistemas epistêmicos característicos e não se deixam reduzir em vagas metadiscursivas, além disso, elas participam solidariamente de contextos, muitas vezes, marcados pela ausência de um aparato infraestrutural do Estado, envolvendo-as na união com outras formas de organização, o que gera sinergias salutares na consecução dos objetivos colocados. A diaconia e a caridade, na modernidade, possuem o mesmo nascedouro histórico e social, e compartilham a estrutura de ação que implica no i) trabalho voluntariado, ii) na aplicação de metodologias científicas e iii) na sensibilização da opinião pública de que certas ações precisam ser transformadas em políticas de Estado, saindo dessa forma do puro enfrentamento localizado. Quanto à divulgação de resultados obtidos socialmente, predominou por longo tempo uma lógica da inconsciência das boas obras, prejudicando assim a publicização dos resultados, algo que só veio a mudar com a Reforma do Estado na década de 1990, quando tomou lugar uma percepção gerencialista da administração pública, decorrendo daí a exigência de maior publicização da ações do Terceiro Setor, de maneira geral. Conclusões - A bibliografia respeitante ao tema e os dados das pesquisas estatísticas, que vêm sendo feitas ao longo dos últimos vinte anos, mostram que a prática social cristã exerce influência na organização do Terceiro Setor. Não só isso, contribui para a qualificação de territórios geográficos e espaços temporais como lugares de dignificação na vinculação de infraestrutura, calçamento, escola, esgoto, transporte, lazer, etc, à realização dos fundamentos básicos da cidadania.
Introduction This paper deals with the great involvement of Christian social practice in the Third Sector, as it relates to the Brazilian context, and carries out the analysis of the concepts pertinent to a theology of the love of God. Goal To get to know the architecture of the Christian social practice in the vector processes of the Social Security organized in Brazil and called for in the Federal Constitution of 1988, as well as its own legislative functioning and its normative-legal dispositions in the process of confronting scarcity, which is organized by faith communities ever since facticity. Methodology Bibliographic-conceptual research with the goal of constructing our own referentials for the comprehension of the phenomenon in question. Throughout the research incursions in loco were made in specific regions with the goal of gathering approximations with respect to the theoretical treatment given to certain Christian-social practices and how they are processed conceptually. The debate about the findings among the researchers and the exchanges of knowledge were fundamental for the construction of the argument of the dissertation. Results - The Christian social practice is a spacial temporal form of organization of the faith communities as well as a way of interpreting the role they exert on the immediate contexts. The marked influence of the culture conditions the forms of organization, as well as defines the forms of scarcity against which the Christian social practice is organized and applied. The specific forms which substantiate this practice, that is, diakonia and charity, have their own characteristic epistemic systems and do not let themselves be reduced to vague metadiscourses. Besides this, they participate solidarily in contexts, many times marked by the absence of an infrastructural apparatus of the State, thus becoming involved in uniting with other forms of organization, which generates salutary synergies in carrying out the designated goals. Diakonia and charity, in modernity, have the same historic and social birthing places and share the structure of action which implies in i) volunteer work, ii) application of scientific methodologies and iii) the sensitization of public opinion to understand that certain actions need to be transformed into State policies, thus getting out of the pure localized confrontation. As to the divulgement of socially obtained results, for a long time a logic of unawareness of the good works has predominated, thus hurting the publicization of the results, something that only changed with the Reformation of the State in the decade of 1990, when a managerialist perception of public administration took its place, thereby resulting in the demand for greater publicization of the actions of the Third Sector in a general way. Conclusions The bibliography with respect to the theme and to the data of the statistic research, which have been being done throughout the last twenty years, show that the Christian social practice exerts influence on the organization of the Third Sector. Not only that, it contributes to the qualification of geographic territories and temporal spaces as places of dignification within the linkage of infrastructure, pavements, school, sewage system, transportation, leisure, etc., to the realization of the fundamental basics of citizenship.

Abstract The purpose of this study was to clarify the notion of diaconal nursing, to produce a description of diaconal nursing and to outline a model of it. The study was accomplished in three stages in accordance with the hybrid model developed by Schwarz-Barcott and Kim (2000). At the theoretical stage, the literature was searched for information of diaconal nursing. For this purpose, a discretionary sample of references dealing with diaconal work and nursing was collected in 1998–1999. The material was analyzed with methods of inductive content analysis. At the empirical stage, the narrative approach was used to collect experiential data about diaconal nursing. The data were collected in the form of written essays complemented by oral interviews. The narrators were a group of 70 senior nursing students with the orientation towards diaconal care, 36 teachers of diaconal care, two consecrated deaconess nurses from five polytechnics on different locations in Finland and eight nurses without diaconal education and four patients from the Kanta-Häme and Pirkanmaa regions. One of the informants was testing the diaconal nursing practice, and she discussed that in her personal narrative. The data were collected in 1998–2003. The substance of the empirical data was analyzed with holistic methods of narrative content analysis. At the analytical stage, diaconal nursing was described as a synthesis of the theoretical and empirical stages, and a model was constructed based on that description. The results indicated that nurses with and without diaconal education used different terms to describe diaconal nursing. Based on the model developed here, diaconal work and nursing are combined into diaconal nursing via the cultural level of religion. Diaconal nursing is a profession carried out in nursing environments and parishes by nurses with diaconal education. Knowledge of both nursing science and theology is applied. In addition to nursing interventions, caritative and liturgic interventions are also used in diaconal nursing. The term 'professional service' is in diaconal nursing. The interactive relationship is a professional human relationship, where the person being cared for receives care and compassion without an obligation to "pay back". For the nursing professional, actions accordant with the Christian view of humanity may be a resource in everyday nursing. The recipient of care is not expected to have a religious or other conviction. Diaconal nursing can be learnt through education, and being a professing Christian is not enough to make a nurse a professional of diaconal nursing. The knowledge produced is the study can be utilized in diaconal nursing instruction and helps students to encounter people in nursing practice. The model also provides insight for the development of diaconal nursing curricula in polytechnics
Tiivistelmä Tämän tutkimuksen tarkoituksena oli selkiyttää käsitystä diakonisesta hoitotyöstä ja tuottaa kuvaus diakonisesta hoitotyöstä sekä rakentaa siitä malli. Tutkimus muodostuu kolmesta vaiheesta Schwarz - Barcottin ja Kimin (2000) kuvaaman hybridisen mallin mukaisesti. Teoreettisessa vaiheessa tehtävänä oli etsiä kirjallisuudesta tietoa diakonisesta hoitotyöstä. Tätä varten kerättiin 1998–1999 harkinnanvaraisella otannalla aineisto diakoniaa ja hoitotyötä käsittelevästä kirjallisuudesta. Aineisto analysoitiin induktiivisella sisällönanalyysilla. Empiirisessä vaiheessa koottiin narratiivista lähestymistapaa soveltaen kokemuksellista tietoa diakonisesta hoitotyöstä. Aineisto koottiin kirjoitelmina ja sitä täydennettiin haastatteluin. Kertojina oli 70 diakoniapainotteisen sairaanhoitajakoulutuksen päättävää opiskelijaa, 36 diakonian opettajaa, kaksi diakonian virkaan vihittyä sairaanhoitajaa viiden eri paikkakunnan ammattikorkeakoulusta sekä 8 sairaanhoitajaa ja 4 potilasta Kanta-Hämeestä ja Pirkanmaalta. Yksi kertojista testasi diakonista hoitotyötä hoitokäytännössä, josta hän tuotti sisäisen tarinansa. Aineisto koottiin 1998–2003 välisenä aikana. Aineisto analysoitiin holistis-sisällöllisesti narratiivisen aineiston analyysin mukaisesti. Analyyttisessa vaiheessa kuvattiin diakonista hoitotyötä teoreettisen ja empiirisen vaiheen muodostamana synteesinä, jonka perusteella siitä rakennettiin malli. Tulokset osoittivat, että diakoniaan kouluttautuneet ja kouluttautumattomat sairaanhoitajat puhuvat eri käsittein diakonisesta hoitotyöstä. Kehitetyn mallin mukaan diakonia ja hoitotyö yhdistyvät diakoniseksi hoitotyöksi uskonnon kulttuurisen tason kautta. Diakoninen hoitotyö on professio, jota tekevät diakoniseen hoitotyöhön kouluttautuneet sairaanhoitajat hoitotyön toimintaympäristöissä ja seurakunnissa. Siinä sovelletaan hoitotieteen ja teologian tietoa. Diakonisessa hoitotyössä toteutetaan hoitotyön auttamismenetelmien lisäksi karitatiivisia ja liturgisia auttamismenetelmiä. Diakonisessa hoitotyössä puhutaan ammatillisesta palvelemisesta. Vuorovaikutussuhde on ammatillinen lähimmäissuhde, jossa hoidettava kokee saavansa lahjomatonta hoitamista ja rakkauden tunnetta. Hoitotyöntekijälle kristillisen ihmiskäsityksen mukainen toiminta voi olla voimavara hoitamisen arjessa. Hoidettavana olevalta ihmiseltä ei edellytetä uskonnollista tai muuta vakaumusta. Diakoninen hoitotyö voidaan oppia koulutuksessa ja pelkkä hoitajan kristillinen vakaumus ei anna valmiuksia tähän työhön. Tutkimuksessa tuotettua tietoa voidaan hyödyntää hoitotyön opetuksessa ja sen seurauksena käytännön hoitotyössä ihmisen kohtaamisissa. Lisäksi tuotettu malli lisää ymmärrystä kehittää diakonista hoitotyötä opiskelevan sairaanhoitajan opetussuunnitelmaa ammattikorkeakoulussa

Socialt arbete förknippas ofta med myndighetsutövning eller behandling, trots att socialt arbete förekommer i andra verksamheter varav Svenska kyrkan har en lång tradition av socialt arbete. Syftet med denna uppsats var att studera hur det sociala arbetet ser ut som diakonin bedriver i Svenska kyrkan idag samt vad Svenska kyrkans roll som välfärdsaktör betyder för det svenska samhället. Studien har genomförts med hjälp av en kvalitativ metod där texter analyserats. Resultatet av dessa texter har gett en inblick i de verksamheter som diakonin bedriver i Svenska kyrkan. De teman som funnits i resultatet är verksamheter, förhållningssätt, diakonens roll som röstbärare samt utmaningar för det diakonala arbetet utifrån ett organisatoriskt perspektiv. Resultatet har analyserats utifrån dokumentet ”Vägledning för diakoni” som är framtaget av Svenska kyrkan. Resultatet har även analyserats utifrån vad Erik Blennberger (2016) skriver om välfärd, samt kapitlet i Svensson m.fl (2008) om roller och yrkesroller. Slutsatsen blev att diakonin bedriver många olika verksamheter varav några har samarbete med offentlig sektor och några är helt i församlingens egen regi. En annan slutsats är att diakonerna tar på sig många olika roller som socialarbetare i Svenska kyrkan, varav en är röstbärare för de medmänniskor som behöver det. Den tredje och sista slutsatsen blev att det finns en utmaning i de organisatoriska ramarna för diakonin, då diakoner kan känna sig bundna och icke hörda. Detta påverkar diakonernas arbete och det finns en uppmaning om att höja rösterna för en förändring och förbättring för både diakoner som kollegor och för alla medmänniskor.
Social work is often associated through the exercise of public agency/authority or through treatment work, even though social work is also present in many other occupations. One of those occupations being the church of Sweden, which has a long tradition of social work. The purpose of this essay is to study what the social work is that is operated by the deacons of the church of Sweden, and also what the role is for the church of Sweden as a factor in the Swedish welfare society. The study has been made with a qualitative method, where several texts have been analysed. The results of these texts have presented an insight to the activities managed by the deacons of the church of Sweden. The findings of this study have developed into themes, which are the activities, the approach, the deacons role as ”a voice for those who can not speak for themselves”, and also challenges in the work by deacons in the perspective of structure and organisation. The results have been analysed by using a document about guidance for diaconal work produced by the Church of Sweden. The results have also been analysed by what Erik Blennberger (2016) writes about welfare, and the chapter in Svensson m. fl (2008) about roles and profession. The conclusion is that the deacons of the church of Sweden operate many activities wherein some are through the cooperation with the public sector, and some are completely within the management of the parish. Another conclusion is that the deacons take on multiple roles as social workers in the church of Sweden, where one is providing agency as “a voice for those who can not speak for themselves”. The third and last conclusion is that there are many challenges that come within the structure and organisation for the deacons, where they might feel bound and unheard. This affects the deacons and there is an exhortation to raise the voices to change and improve the work for not only the deacons as colleagues, but also for all people.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
Destaca-se a necessária tarefa da diaconia de produzir um movimento de mediação entre o polo da presença de Cristo na comunidade de seus servos e o polo da sua presença no sofrimento do mundo. O verdadeiro culto ao Deus encarnado é provado nas ações concretas de amor. Ações que constituem a ética pessoal e comunitária daqueles e daquelas que afirmam ser discípulos e discípulas do Kyrios-Diácono, através da hospitalidade que acolhe na comunhão e pela visitação que acode e caminha com a pessoa sofredora. São ações que protegem e promovem a vida e corroboram para que esta seja tão digna quanto possível. Assim, a diaconia se mantém em estreita relação com os demais serviços da comunidade de fé e evita que estes se tornem alienados da vida real, encarnando-os. Trata-se do olhar diaconia vida: responde a pergunta pelo fazer da diaconia pela vida. É a ética vivenciada. Através da fenomenologia da Vida de Michel Henry (1922-2002), tem-se um olhar complementar: a Vida que se apresenta na vida pela textura do sofrimento e do prazer. É o olhar que parte da perspectiva da Vida com suas implicações para a diaconia: Vida diaconia. A diaconia não se limita apenas a ações para a vida. É-o também ação da Vida na vida. Cuida no e ensina a viver o sofrimento. Dos sofrimentos, a investigação direciona o olhar para a problemática da dependência de substâncias psicoativas. Apresenta o desenvolvimento conceitual da dependência, importante para vencer os preconceitos. Aponta as principais características da pessoa dependente e do processo motivacional, para subsidiar uma proposta terapêutica. Analisa a proposta das Comunidades Terapêuticas, instituições de acolhimento terapêutico, com seus diferentes modelos. Os aportes da diaconia e da fenomenologia da Vida enriquecem a oferta destas instituições e apontam para a continuidade que se dá no acolhimento diaconal nas comunidades de fé. O quadro desta investigação diaconia fenomenologia da vida dependência Comunidades Terapêuticas recebe um colorido especial, através da leitura de relatos vivos de pessoas reais que vivenciaram de diferentes formas esta textura da Vida. A diaconia vivenciada pela fruição da Vida, torna-se terapêutica.
The necessary task of diakonia to produce a mediation movement between the center of the presence of Christ in the community of his servants and the center of his presence in the suffering of the world is highlighted. The true worship of the incarnated God is proved in concrete actions of love - actions which constitute the personal and community ethics of those who affirm that they are disciples of the Kyrios-Deacon, through the hospitality which welcomes into communion and through visitation which succors and walks with the suffering person. These are actions which protect and promote life and corroborate so that this life might be as dignified as possible. Thus, diakonia maintains a strict relation with other services of the faith community and avoids that these become alienated from the real life by incarnating them. It is about the diakonia-life perspective: it answers the question about diakonia for life. It is lived ethics. Through Michel Henrys phenomenology (1922-2002), one has a complementary perspective: The Life which presents itself in life through the weaving of suffering and pleasure. It is a look that stems from the perspective of Life with its implications for diakonia: Life-diakonia. Diakonia is not limited only to actions for life. It is also the action of the Life in life. It gives care and teaches to live in suffering. From the sufferings, the investigation directs its look to the problem of psychoactive substance dependence. It presents the conceptual development of dependence, which is important to overcome pre-judgments. It points out the main characteristics of a dependent person and of the motivational process, to substantiate a therapeutic proposal. It analyzes the proposal of the Therapeutic Communities, institutions of therapeutic welcoming in with their different models. The contributions of diakonia and of the phenomenology of Life enrich the offer of these institutions and point to the continuity which is propitiated by the diaconal welcoming in the faith communities. The framework of this investigation diakonia-phenomenology of life dependence Therapeutic Communities acquires a special coloring through the reading of live reports of real people who have experienced in different ways this weaving of Life. The diakonia experienced because of the fruition of Life becomes therapeutic.

A religiosidade é uma dimensão constitutiva da realidade humana e pode manifestar-se na forma de ações concretas. Nessa perspectiva, discute-se neste trabalho os principais aspectos do fenômeno religioso e sua relação com o poder, fé, a ética. Verifica-se as principais características do neopentecostalismo, sua origem, sua história, fatores de crescimento e os principais aspectos teológicos no cenário brasileiro. Especificamente, estuda-se o discurso religioso da Igreja Universal do Reino de Deus a partir de seus projetos sociais e analise-se o mesmo à luz do conceito de diaconia. Como metodologia adota-se a pesquisa bibliográfica e descritiva, com utilização da investigação qualitativa por possibilitar, a partir de diferentes concepções e análises teóricas, obter as informações necessárias relacionadas ao tema. Em foco está a prática social da Igreja Universal do Reino de Deus, efetivada em sete projetos desenvolvidos em diferentes contextos e destinados a uma população diversificada e de diferentes faixas etárias. Tendo como base a Teologia da Prosperidade, é possível identificar nestes trabalhos aspectos da diaconia cristã que se caracteriza por promover a justiça e o bem-estar social?
This research sought to identify the effective relationship between the theory and practice of the neo-Pentecostal discourse regarding the diaconal work, specifically by the IURD. The following presents the general context of religion, its characteristics, types and main elements, highlighting the religious phenomenon and the issue of sacred in modern society. It describes the neo-Pentecostalism from its origin, its history, growth factors, the main theological aspects in Brazilian scenario and the Prosperity Theology; it analyses how it is developed the relation between faith and capitalism from IURD, it describes in religiousness perspective the diaconal work, its goals, dimensions and purposes, and identifies from bibliographic research, how the diakonia is really established in IURD social practice, highlighting its relationship with social, politics and cultural issues from Brazilian society. The bibliographic research is descriptive, bounded to the work of religious actions from IURD, and it was developed with the application of quantitative method, because it enables to obtain information related to the theme. Based on the results, we can conclude that the diaconal practice, in IURD perspective, presents certain conceptual ambiguity that, even having a significant amount of actions developed by different social projects, it doesnt effectively highlight a diaconal work, considered real and objective and that applies to the impoverished sectors of the society where there is insertion of the institution.

Este texto foi elaborado com a finalidade de apresentar, através de pesquisa de campo e de revisão bibliográfica, o impacto de dois projetos sociais específicos executados pela Faculdades EST: o Programa Jovem Aprendiz e o Programa Nacional de Segurança Pública com Cidadania (PRONASCI). Por se tratar de um estudo teológico que emprega instrumentos de pesquisa como o questionário semiestruturado, optamos por fazer uma interpretação dos dados coletados a partir de uma Teologia Diaconal. Nosso foco não se concentrou na Diaconia como ministério ordenado ou frente de serviço para a IECLB, mas, sim, como uma forma de leitura teológica que valoriza o campo social.
This work aiming to show the impact about two specific social projects were implemented by Faculdades EST: Programa Jovem Aprendiz (Apprentice Youth Program) and Programa Nacional de Segurança Pública com Cidadania (National Program about Citizenship in Public Protection). It was supported by bibliographical and collected data in fieldwork. As a theological study applying instruments like semi-structured survey we adopted the diaconal theological reading about collected data interpretation. Our kernel was not Diaconal Ordinate Ministry or as task for IECLB but it was as a theological view which regards social field.

Introduction

Tactile Massage is a generic term that for example includes Massage therapy, Effleurage, Gentle touch, Tactile stimulation, Soft massage and Aromatherapy massage (SBU 2009). Tactile Massage has been proven to activate the perception receptors of the body and stimulates the system of oxytocin and in that way Tactile massage increase wellbeing and decrease pain. The Church of Sweden was formally separated from the state in the year of 2000 and by this means created greater freedom in facilitating its own social and Deaconal programs in separate parishes. Since 2004 a few numbers of deacons have been integrating Tactile massage as a method in Deaconal  ministry within the framework of holistic care in the Church of Sweden.

Aim/Research questions

The aim: From a holistic perspective investigate the use of and to increase the problem-awareness of Tactile massage in the Deaconal ministry within the Church of Sweden.

The research questions: How is Tactile massage being used and how are we to describe the experiences of Tactile massage in the Deaconal ministry? What possibilities and difficulties are related to the use of Tactile massage in the Deaconal ministry within the Church of Sweden?

Method

This study is the first explorative research about Tactile massage in Swedish church diaconal context. The study follows Kvales method as seven steps of qualitative interview studies. 1) Aim and research questions were formulated  according to the acquired theory. 2) Three respondents were chosen for in-depth interviews to be able to understand and describe experiences, possibilities and clarify difficulties with the use of Tactile massage within the Church of Sweden. 3) Qualitative interviews were carried out with the help of semi-structured questions. The interviews were recorded and observations were done. 4) The interviews were transcribed and re-read several times. In the process of research the material was coded and interpreted into experiences, possibilities and difficulties. 5) The process of interpretation and analysis of collected data and applied observations were carried out with the help of hermeneutical approach, ten theoretical perspectives and current research. 6) Results. The results were tested according to requirements of reliability, validity and generalization. 7) Report. In this study the results were reported with methodological, ethical and hermeneutical considerations.

Results

Tactile massage was described as an extraordinary tool where the experiences pointed out a general longing for touch in the lived body. The power of touch released courage, relaxation, new energy, pain relief and balance. Spiritual presence was experienced as Gods presence in the bodies of both massage-givers and massage-receivers. Possibilities with Tactile massage were described as practical care, where the non-verbal intervention could support the communication when words did not last. Quiet and relief was created through the freeing of the internal oxytocin-system of the body giving the massage-receiver social confirmation and renewal of the body. Difficulties in using Tactile massage within the deaconry were described as physical and mental vulnerability and unclear professional identity of the massage-givers. Difficulties where related also to integrity, boundaries and limitations of gender due to the majority of the female massage-givers and massage-takers in the present situation. One more difficulty was pointed out as the organizational unsecurity about what Tactile massage is and this difficulty was partly related to views of Deaconry and Church. ‘Deaconal Touch’ is the new concept and  the practical result of this study. Deaconal Touch can be described  as a deaconal tool to be handled in the context of the Church of Sweden.

Introduktion

Mjuk massage är ett samlingsbegrepp för t.ex. beröringsmassage, effleurage, hudmassage, taktil stimulering, taktil massage och aromaterapimassage (SBU 2009). Forskning och erfarenhet visar att Mjuk massage genom stimulering av kroppens känselreceptorer och oxytocinsystem ökar välbefinnandet och bidrar till stress- och ångestreduktion samt möjliggöra smärtlindring.  Svenska kyrkans skiljande från staten år 2000 möjliggör för varje församling att forma en egen diakonal profil. Efter år 2004 har enskilda diakoner och församlingar börjat använda Mjuk massage som ett diakonalt redskap i syfte att tillgodose människors kroppsliga, själsliga, andliga och sociala behov inom ramen för Svenska Kyrkans helhetssyn.

Syfte/frågeställningar

Syfte: Att utifrån ett holistiskt perspektiv undersöka användningen av och öka problemmedvetenheten om Mjuk massage i Svenska Kyrkans diakonala arbete.

Frågeställningar: Hur används Mjuk massage och vilka är erfarenheterna av Mjuk massage inom Svenska Kyrkans diakoni? Vilka möjligheter och svårigheter kan vara förenade med användningen av Mjuk massage i Svenska Kyrkans diakoni?

Metod

Studien är en första explorativ studie om Mjuk massage inom Svenska kyrkans diakonala kontext. Studien följer Kvales metod som sju steg för kvalitativa intervjustudier. 1) Syfte och frågeställning formulerades utifrån inläst teori. 2) Tre respondenter valdes för att genom djupintervjuer förstå och beskriva erfarenheter, möjligheter och synliggöra svårigheter i användningen av Mjuk massage inom Svenska Kyrkan. 3) Kvalitativa intervjuer genomfördes med semistrukturerade frågor. Intervjuerna bandades och observationer gjordes. 4) Intervjuerna transkriberades och lästes flera gånger. I forskningsprocessen kodades och tolkades materialet utifrån huvudorden erfarenheter, möjligheter och svårigheter. 5) Bearbetning, analys och tolkning genomfördes utifrån en hermeneutisk ansats med hjälp av tio teoretiska perspektiv och vetenskaplig aktuell forskning. 6) Resultat. Här prövades resultaten inför kraven på reliabilitet, validitet och generaliserbarhet. 7) Rapportering. I föreliggande arbete har resultaten redovisats med metodologiska, forskningsetiska och hermeneutiska överväganden.

Resultat

Mjuk massage beskrivs som ett extraordinärt redskap där erfarenheterna visade att beröringslängtan finns i den levda kroppen och att beröringens kraft frigör till mod, avslappning, ny energi, smärtlindring och balans. Andlig närvaro upplevdes av både givare och mottagare som Guds närvaro i kroppen. Möjligheter med Mjuk massage beskrevs som praktisk omsorg där den ickeverbala interventionen kunde stödja kommunikationen när orden inte räckte till. Lugn och lindring skapades genom att kroppens eget oxytocinsystem frigjordes och gav mottagaren social bekräftelse och kroppens upprättelse. Svårigheterna med att använda Mjuk massage inom diakoni beskrevs som kroppslig och själslig sårbarhet och oklar professionell identitet hos massagegivarna. Svårigheter relaterades även till integritet, gränssättning och könets begränsning, då majoriteten massagegivare och mottagare i nuläget utgörs av kvinnor. Ytterligare en svårighet utgjorde den organisatoriska osäkerheten om vad Mjuk massage är och denna svårighet hörde delvis samman med diakoni- och kyrkosyn. ´Diakonal beröring´ är det nya begrepp som utgör det praktiska resultatet av denna studie vilket beskriver Mjuk massage som diakonalt redskap i Svenska kyrkans kontext. Diakonal beröring tydliggörs i studien som ett värdefullt komplement till annan diakonal och själavårdande verksamhet.

This research is both an exegetical study of relevant pericopes, as well as the exegesis of a theological theme, viz, the leadership of the Pauline churches. Chapter one elucidates on the motivation for this research (like the fundamental importance of leadership, the continued lack of clarity with regard to the form and function of Pauline leadership), as well as giving a history of research done on the subject. Prominent issues come into focus from this history of the research done, which function as the basis for the questions asked in the remainder of the study. The main questions involve the following: -- The identification of the Pauline church’s leadership structure. -- The identification of cultural antecedents that functioned as a ‘gene-pool’ for the leadership and ministry structures of the Pauline churches. -- The dynamic between charism and office. -- The unique essence of the Pauline ministry, as well as Pauline authority. -- The relevance of the Pauline leadership structures and ministries for today’s church. The method of research includes three important perspectives that will be utilized to elucidate and interpret the relevant pericopes. These perspectives include the following: -- The influence of the world of the early Christians (viz, their social values, political structures and the ‘oikos’); -- the theological (religious) traditions in which Christians (especially Paul) grew up (viz, Judaism[s], ‘collegiae’ and hellenistic religions), and that exerted a conscious, as well as an unconscious influence upon early Christians and church leaders; -- the dynamic influence of the Holy Spirit (pneumatological factor), by virtue of the fact that the church is more than a social phenomenon - it is also a supernatural entity. For this reason, I am convinced that when we read the history of the church, we probably are witnesses of the unfolding of a pneumatological plan with regard to the form as well as the leadership of the Pauline churches, carefully executed by the Holy Spirit. This research considers the social dimensions of the community that hosted the Pauline churches (chapters two and three) - a critical key towards gaining an understanding of the leadership structures of the Pauline churches. This aspect suffered neglect in the past, which resulted in anacronistic readings and conclusions which had little or no moorings in the texts themselves (eg the so-called chronological view, as well as interpreting New Testament ministries in terms of modern church offices). Because of this, there is a constant focus upon the world of the texts in this research, and the powerful influences exerted by cultural factors (both secular and religious) upon the Pauline churches. The pericopes that come under scrutiny (chapters four to six) are 1 Corinthians 12-13; Ephesians 4:11-13; 1 Timothy 3:1-13 and Titus 1:5-9. This research confirms the powerful influences of the above-mentioned cultural forces and religious antecedents. Closer examination reveals the absence of so-called, ‘direct debts’ between the early church and it’s social and religious environment. It would probably be more correct to speak of a general analogical resemblance between the two. Chapter seven presents a summary of the conclusions reached by way of the exegesis, as well as a presentation of principles (dimensions) that can serve as guidelines (directives) for modern church leadership. These guidelines are based upon the exegesis of Paul’s letters and the experience of the Pauline churches. The study concludes with a proposed definition of a Pauline leader that includes all these principles (dimensions), gleaned from the pericopes.
Thesis (PhD (New Testament Studies))--University of Pretoria, 2002.
New Testament Studies
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[E]n opolitisk "Svenska kyrkan” som mest sysslar med ”religiösa aktiviteter” har vi nästan aldrig haft i Sverige. Det vi haft av sådant har uppträtt de senaste decennierna. Detta skriver Anders Wejryd i förordet till Nya möjligheter: Svenska kyrkans sociala roll i 2000-talets Sverige. I efterkrigstidens Sverige med tilltagande fattigdom och en ökning av asylsökanden har deninomkyrkliga debatten kring Svenska kyrkans samhällsengagemang kommit att få allt störreproportioner. I detta samhällsengagemang har två delar blivit tydliga, den ena delen består idet arbete som sker där en barmhärtigt hjälpande och omsorgsfull hand räcks till fattiga ochflyktingar. Den andra som enligt många är gravt eftersatt består av Svenska kyrkans politiskaröst i samhällsdebatten. I en tillbakablick under 1900- och 2000-talet höjer sig flerainomkyrkliga röster som pekar på att Svenska kyrkan alltid bidragit med en röst ute isamhällsdebatten till förmån för alla de människor som glömts bort i samhällets utkanter.Samtidigt vittnar många om att denna kritiska röst åsidosatts och tystnat när inomkyrkligafrågor blivit än viktigare för en folkets kyrka. Behovet av denna samhällskritiska röst tycks havarit stort under det oroliga och otrygga 1900-talet. Detta är också en tid då många pekar påatt Svenska kyrkan förlorar både trovärdighet och alltmer förlorar sin identitet som kyrka.Kanske är det möjligt att återfinna en del av denna identitet i Svenska kyrkanssamhällskritiska röst. Kristendomens samhällskritiska röst finner stöd i Bibeln och i sin långatradition av rättvisearbete. De samhällskritiska inslagen går som en röd tråd genom denkristna kyrkans historia och frågan uppstår då om denna tråd även står att finna inom Svenskakyrkan under åren 1945-2000?

Syftet med denna uppsats är att ge en ökad förståelse för diakonins funktion, diakoners roll och diakonins betydelse för det sociala arbetet. Detta utifrån diakoners och diakoniassistenters upplevelse av kyrkans sociala arbete idag. Fungerar det diakonala arbetet som komplement till eller ersättning för statlig social verksamhet i dagens rådande välfärdsstruktur? Studien är kvalitativ och bygger på intervjuer med diakoner och diakoniassistenter omkring deras upplevelser av diakonins roll i en specifik stad. Resultatet i uppsatsen visar på att diakonerna upplever sig ha en viktig kompletterande roll i det sociala arbetet. De anser sig med sin kristna utgångspunkt ha en specifik profilering av själavårdande, stödjande samt gemenskapsbyggande karaktär. Diakonin ses som ett alternativ till och inte en ersättning för kommunal välfärdsservice och diakonerna/diakoniassistenterna vill inte ta över andra aktörers sociala ansvar.

Syftet med uppsatsen är att belysa och beskriva olika perspektiv på special-pedagogiskt stöd i ett arbetslag för skolår 8. Jag intervjuade elever, föräldrar, lärare och rektor för att se om jag kunde hitta några mönster som kan bidra till förbättring av arbetet med elever i behov av särskilt stöd. Jag fann tre nyckelbegrepp utifrån intervjuerna nämligen: syn på yrkesroll, syn på avskiljning och stigmatisering.
The purpose of this essay is to shed light on and describe different perspectives on special education in an eighth class in order to see if I through a discussion out of the results could improve the work with special education. I found three main ideas from the interviews with students, parents, teachers and headmaster, namely: different ways of looking at your profession, different ways of looking at dividing children in groups and stigmatization.

Denna uppsats behandlar diakonalt arbete utifrån yrkesverksamma diakoners erfarenheter och upplevelser, inom ramen för kyrkan i det traditionella sociala arbetets kontext. Uppsatsen beskriver grunderna för det diakonala arbetet och dess utformning. Vidare beskrivs hur beslutet år 2000, då kyrkan fick laglig rätt att ”konkurrera” med staten, har påverkat diakonernas arbete. Studien är uppbyggd utifrån ett kvalitativt perspektiv, där grunden ligger i intervjuer med tre diakoner från olika kommuner. Diakonernas tankar och uppfattningar om eventuella likheter mellan diakoni och traditionellt socialt arbete låg till grund för uppsatsens analys. Resultatet visade att diakonerna upplevde, att deras arbete kan liknas med traditionellt socialt arbete. Diakonerna uppmärksammade dock vissa skillnader, exempelvis tidsperspektivet, lagrummet och hur, var och varför insatser riktas.

The principle purpose of the study was to investigate the role of women in the mission and ministry of The Lutheran Church in Southern Africa (LCSA). The researcher raised the question of why women are viewed as inferior within the LCSA, and whether this is Biblically supported. I investigated the distinction between men and women with regard to the church culture, tradition, pastoral office, priesthood, and authority within the LCSA. As a general theoretical framework, I used two theories in church mission: (1) The unity of the Church and apostolic practice as propounded by Schenk in 1983. (2) Paradigm shifts in theology: mission as ministry by the whole people of God as propounded by Bosch in 1991. These theories explain the mission of proclaiming the Gospel of God as belonging to everyone (both male and female) as His servants in the Church. To obtain people’s views and interpretations of Scriptures, culture, church practice, and the social reality of women’s roles in the LCSA, focus-group and individual interviews were used to gather qualitative data from 525 respondents. The data was collected and analyzed using the descriptive qualitative research approach. Based on the research findings in Chapter 2 (pages 37-42), Chapter 6 (page140) presents proposals for the involvement of women in the LCSA. The findings show that participants were concerned about the topic and those women’s rights and voices are not yet acknowledged in many societies in Southern Africa. However, the scope of the study is limited to the LCSA, and its findings cannot be generalized. Valuable insights were gained into the church’s traditional construction of women’s roles in the LCSA, not allowing women to preach the Gospel and to administer the Sacraments in the Church mission work. From a missiological study perspective, the researcher recommended that women should be allowed to participate fully in the Church mission work. Therefore, the Involvement of Women in Mission in LCSA was an important dissertation research topic, affecting women in Southern Africa particularly, and potentially, in the African continent at large.
Dissertation (MA Theol)--University of Pretoria, 2013.
gm2014
Science of Religion and Missiology
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Sweden's welfare system has for many years been seen as the absolute safety net in the country, where every person who gets into social difficulties can fall back on the welfare system. Over the past many years, Sweden's welfare system has changed, and more and more people are applying to civil society and its organizations for financial help. One of the organizations that has served as the extended arm of social services is the Church of Sweden and its deacons. The purpose of this study is to create an understanding of how deacons experience the responsibility they take socially and economically in society. At the same time, we want to take a closer look at their thoughts and feelings in the role created by increased responsibility on civil society.In this study, eight qualitative interviews were conducted with deacons who work with people in social vulnerability in Sweden and who, for various reasons, have had to seek financial and material help in the Church of Sweden. In the study, we were able to see how all deacons carry out work that is far beyond their responsibilities, the contributions they make are grants collected through voluntary contributions and taxes paid by their members. Here we have a clear picture of how this actually affects the emotional work of deacons both behind and in front of the stage. The job gets tougher and there is a common feeling amongst the deacons, that they’re not enough for all those who don’t have what many people take for granted, the most basic things, like food or money to pay their bills. The role, responsibility and shortcomings that the deacons have been able to see in social services is also something they feel have affected the relationship between the two. In order to answer our questions, in addition to our qualitative interviews, we have enlisted the help of neoliberalism, concepts from Goffman's dramaturgical theory and Hochschild's emotional work.