Academic literature on the topic 'Gudssyn'

This is a comparative literature study between two children’s bibles and the Swedish Bible. The study compares three stories from the Bible with the children’s bible versions of them. The purpose of the study is to see whether God is portrayed differently in the children’s bibles, and if so, in what way. The study uses narrtology to analyze the chosen texts and a hermeneutical frame of interpretation to ascertain what the difference between the versions of the same story is and if and how this effects the meaning, message or image of God conveyed by the original text. The study finds that many liberties have been taken with the original stories, the most frequent of which being different form of censorship. This is achieved by excluding violent and/or cruel parts of the stories in the children’s bible versions, or adding elements such as descriptions of positive emotions to God’s actions or enhancing the bond between God and other agents of the story. The study is largely based on the work of Sören Dalevi and his dissertation Gud som haver barnen kär – Barnsyn, gudsbild och Jesusbild i Barnens bibel och Bibeln I berättelser och bilder, but this study is conducted on a much lower level and smaller scale.

The purpose of this essay is to compare the works of Jalal ad-din Rumi and Fakhr al-din Araqi to see which ideas of God the two writers want to convey. Rumi and Araqi were two actors in the mystical dimension of Islam, who lived in the thirteenth century in what is today Turkey. Both were of Persian birth and their works were written in Persian. The material I have chosen to work with is Lama´at by Araqi and parts of the Masnavi by Rumi. Both of them have been translated into Swedish by Ashk Dahlén. The theoretical premiss is taken from Influence in art and literature by Göran Hermerén. My method is to find images for God in the texts to see which ideas of God the two writers want to convey. My review shows that many of the images come from the Koran and speak of personal qualities of God. Some of them also specify that God is not located at the same level as the humans. A few passages compare God with natural phenomenon like the sun and the ocean. To sum up, God is represented as a powerful being who does not exist on the same level as the humans. By applying Hermerén´s theory, I conclude that there are influences between the two writers. Their work and the images they have chosen are similar in many aspects. These influences are most likely the result of the fact that both of the writers existed within the same cultural context and under the influence of Ibn Arabi.

It´s not a secret that the holocaust consisted of horrible actions. One fascinating thing is how two female writers, Etty Hillesums and Simone Weil, was able to express something very different in the face of this terrible time. That’s why this essay provides some answers to the question, what understandings of love are expressed in letters from Hillesums An Interupted Life: The Diaries and Letters of Etty Hillesum 1941 – 1943 and Simone Weils Waiting for God? Both authors wrote their letters with an emphasis on God and that God is necessary for love. They also quite agreed that within every human being there is a core. The core for both Hillesum and Weil is either love or needs love and giving attention to or taking care of your own or others core is an act of love. At last, both describes without doubt love as something relational that always needs more than one part. Despite the similarities in the understandings of love expressed in the letters they have several interesting differences. This essay focuses on the relational perspective of love together with three Greek terms; agape, eros and philia and relates them to the understandings that appear in the letters. Sometimes these understandings of love are very much alike and other times not. The main question and its answers challenge us to ask another question to get a holistic understanding of the expression of love found in the letters. How can these understandings of love be understood in relation to overarching themes such as the conception of God and the essence of human beings? By reading and reflecting on these issues based on the letters, it becomes clear that Hillesum and Weil gets to write their own stories and tell something about mankind, God and love in a context marked by unimaginable evil.

Syftet var att undersöka hur troende kristna som gått i psykoterapi, upplevt att de själva och terapeuten förhållit sig till gudstron. Författarna har använt en halvstrukturerad kvalitativ intervjuform för studiens genomförande.

Sammanfattningsvis framkom att respondenterna inför en psykoterapi haft farhågor om att bli bemötta och tolkade i ramar som varit oförenliga med det egna seendet, men att farhågorna i de reella psykoterapierna inte besannats. Vidare framkom att respondenterna förhållit sig till sin gudstro genom att anpassa sig till terapeuternas inställning. Det betyder att om terapeuterna visat sig vara villiga att prata om tron, har respondenterna delgivit den. Har däremot terapeuterna verkat obekväma med trossamtal, har respondenterna bytt ämne. Terapeuterna har, enligt respondenterna, varit sparsmakade i att själva initiera trossamtal och haft en avvaktande, men respektfull hållning gentemot respondentens gudstro. Respondenterna uttryckte även att samtal om trons kopplingar till den psykologiska problematiken upplevs som berikande, men ansågs inte nödvändigt för framgångsrika terapier.

The aim of this essay is to examine what happens when Veronica Roths Divergent-trilogy is read with a lutheran theological pre-understanding. Using reader-response theory and lutheran theology written for and in a post-modern context, three lutheran figures of thought are presented as one way of understanding the trilogy. The conclusion is that it is possible to reveal lutheran ideas concerning justification, guilt, forgiveness, mercy and self-sacrificing love in the Divergent-story.
Denna uppsats undersöker Veronica Roths Divergent-trilogi ur ett luthersk-teologiskt perspektiv. Metoden som används är en text- och läsarcentrerad metod. Med hjälp av post-modern luthertolkning till största delen hämtad från projektet Luthersk teologi och etik - i ett efterkristet samhälle så byggs tre tankefigurer upp; människan och det onda, människan och det goda samt människan och vägen till frihet. Dessa tankefigurer läggs som ett raster över trilogin. Resultatet av denna process visar att det i berättelsen är möjligt att synliggöra lutherska tankefigurer rörande rättfärdiggörelse, skuld, en självutgivande kärlek, förlåtelse och nåd.

Jag ämnar med den här uppsatsen att belysa det teologiska språket som den mänskliga konstruktion jag anser det vara. Mitt syfte är att fokusera på faran att ensidigt betona metaforen om Gud som en man, som personlig och opersonlig varelse, och att diskutera den metaforiska innebörden hos den bibliska Gudsbilden och att påskina den revidering jag anser vara nödvändig i det metaforiska språket av Gudsbilden, som är genomsyrat av en patriarkalisk anda. Det andra blir litteraturstudier med anknytning till ämnet och en slutlig avhandling och diskussion med hjälp av vad jag fått fram.