Tyst och stilla i kyrkan : En kvalitativ studie om meditationspraktik inom Svenska kyrkan
The purpose of this bachelor thesis is to investigate what approach or approaches the Church of Sweden have to meditation and how meditation is used by the parishes that this investigation is built upon. I have made two question formulations to meet this purposes:
Why does the parishes I have studied organize meditation?
How is meditation used and performed by the parishes in the Church of Sweden that I have studied?
I have in order to answer this questions used a ritual theoretic model, composed of Peter Habbe´s theory as it is described in Att se och tänka med ritual – kontrakterande ritualer i de isländska släktsagorna and Caroline Humphrey and James Laidlaw´s ritual theory that is presented in their work The Archetypal Actions of Ritual – A theory of ritual illustrated by the Jain rite of worship. The theoretical model that I have put together consists of what is characterizing a ritual, and through this model I have examined my empirical material, the phenomenon of meditation and how it crystallizes in the context of the Church of Sweden. The empirical material consists of five interviews with five leaders of meditation in the Church of Sweden and three participative observations at three meditation occasions held by parishes in the Church of Sweden. The interviews are qualitative deep interviews that have a semi–structured nature. Based on this material, I have then typologized the phenomenon through my theoretical model and from there answered the research questions that my purpose demanded. The meditation in the parishes that I have visited in this study are very similar, and there is conformity among the parishes in order how the meditation is to be executed. The most differentiating inquiry among the parishes is why they are organizing meditation, if it is because the participants are to embrace the Christian faith, or if everyone is free to participate with the faith or non–faith he or she has got. In this question there is a split up in two groups among my informants, those who deem that the meditation has to have a pronounced Christian orientation, and those who deem that it isn´t possible to divide the meditation activity in confession or non–confession, and that it is up to everyone to decide the orientation of the meditation.
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