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This study considers the ways in which congregational management contributes to maintaining the healthy church through the supporting role of supplying, monitoring and controlling the human, physical, financial, and informational resources needed to allow the pastors to lead the congregation-centred church to fulfil its mission. It was found that congregational managers help to prevent their churches declining into illhealth by helping the pastorate to retain current congregants and attract new ones through charisma. This requires them to first study, analyze and classify the major parts of the diverse congregation and surrounding community and then monitor them to foresee and forestall problems. They play multiple roles in efficient administration, asset management, targeted church adverting, human relations, risk management, project management, professional standards auditing and maintenance, community relations with all faiths, charity, mission, and, above all, customer relations. Recommendations are made for enhancing congregational management’s role in the healthy church. / Practical Theology / M.Th. (Practical Theology)

<p>How a speaker can use their posture, gesture, facial expression and voice to create a strong ethos, pistis and sense of trustworthiness is, in this paper, associated with charisma (the power of leadership or authority).</p><p>Verbal and nonverbal expressions from three particular speeches by Martin Luther King, John F Kennedy and Bill Clinton have been analyzed in depth. The results show that patos as well as strong nonverbal expression are factors in inspiring devotion or creating enthusiasm. Personal magnetism and radiance is also found to develop through figures of speech and rhetorical devices, including metaphors. Results show that facial expressions, pitch and other prosodic information are not always consciously taken in. Nevertheless, it is questioned whether such information can affect the ethos and pistis developed. This kind of subconscious infliction can be made visible by modern technical equipment. By identifying relevant para- and extralinguistic signals (so called ‘charismatic behaviors’ e.g. intense eyecontact) we can more easily understand why some people affect us greatly, while others go unnoticed.</p>

La recherche sur les questions touchant aux leaders de groupes sectaires et à la violence sectaire a mené à l’étude du rôle joué par l’autorité charismatique, tel que défini par Weber (1922) et repris par Dawson (2010). À ce sujet, d’éminents spécialistes des études sur les sectes sont d’avis qu’un vide important dans la recherche sur l’autorité charismatique dans le contexte de groupes sectaires et de nouveaux mouvements religieux reste à combler (ajouter les références ‘d’éminents spécialistes’). Ce mémoire vise à contribuer à l’étude cet aspect négligé, le rôle de l’autorité charismatique dans le recours è la violence dans les groupes sectaires, par une étude de cas historique d’un groupe de la Réformation protestante du XVIe siècle, le Royaume anabaptiste de Münster (AKA), sous l’influence d’un leader charismatique, Jan van Leiden. Cette recherche s’intéresse plus spécifiquement aux divers moyens utilisés par Jan van Leiden, pour asseoir son autorité charismatique et à ceux qui ont exercé une influence sur le recours à des actes de violence. L’étude de cas est basé sur le matériel provenant de deux comptes-rendus des faits relatés par des participants aux événements qui se sont déroulés à pendant le règne de Leiden à la tête du AKA. L’analyse du matériel recueilli a été réalisé à la lumière de trois concepts théoriques actuels concernant le comportement cultuel et le recours à la violence.. L’application de ces concepts théoriques a mené à l’identification de quatre principales stratégies utilisées par Jan van Leiden pour établir son autorité charismatique auprès de ses disciples, soit : 1) la menace du millénarisme, 2) l’exploitation d’une relation bilatérale parasitique avec ses disciples, 3) l’utilisation de l’extase religieuse et de la prophétie, 4) l’utilisation du désir de voir survenir des changements sociaux et religieux. En plus de ces quatre stratégies, trois autres dimensions ont été retenues comme signes que le recours à la violence dans le Royaume anabaptiste de Münster résultait de l’établissement de l’autorité charismatique de son leader, soit : 1) la violence liée au millénarisme, 2) la notion d’identité et de violence partagée, 3) des facteurs systémiques, physiques et culturels menant à la violence. / Research surrounding questions regarding cultic behaviors, leadership and issues of sectarian violence has lead to the study of charismatic leadership. Prominent cultic scholars have identified that there remains a rather large void in research when analyzing charismatic leadership within the context of sectarian groups and new religious movements. This thesis will attempt to bridge that gap through a historical case study analysis of a 16th century protestant reformation group, the Anabaptist Kingdom of Münster (AKM), under the influence of a charismatic leader, Jan van Leiden. More specifically, this research will focus on the various means utilized by the group’s leader, to establish charismatic leadership and how this affected the group’s recourse to acts of violence. The case material was obtained through two primary source accounts from participants in the events that unfolded in Münster during Leiden’s reign. The analysis of this material was made using three current theoretical concepts on cultic behavior and violence, that is Casoni (2000), Robbins (2002) and Dawson (2010). It appears that four major strategies were utilized by Jan van Leiden to establish his charismatic leadership over his followers: (1) the threat of millenarianism, (2) the exploitation of a bilateral parasitic relationship with his followers, (3) the use of religious ecstasy and prophecy, and (4) the use of their desire for social and religious change. By contrasting the results of the analyses undertaken in chapters three and four, three factors that have played a crucial role in Leiden’s charismatic leadership, as it relates to the recourse to violence in the AKM, will be identified. These are: (1) millennial violence, (2) shared identity, and (3) macro-level dimensions.

The purpose of the study was to investigate what the personnel considers about transactional and transformational leadership regarding the leader's use of contingent reward, management by exception, charisma/inspirational leadership, intellectual stimulation and individualized consideration leadership. For this qualitative study, a semi- structured interview guide was used to investigate six employee perceptions of the leadership styles on a company in central Sweden. The result was analyzed by deductive thematic methodology to identify keywords linked to respective theme and subcategory based on the Bass Factor Model (1985) (Avolio, Bass &amp; Jung, 1999) division of leadership. The result presents the personnel’s perspective and adds to the knowledge of the employees view on meaning and implication of leadership. The result gives a picture of both transactional and transformational leadership as oriented to satisfying the needs of the employees in a workplace. The findings can give the organization greater understanding of how leadership can be applied to the workplace according to employee interests. / Syftet med studien var att undersöka vad personalen anser om transaktionellt och transformativt ledarskap avseende ledarens användande av villkorad belöning, leda genom avvikelser, karismatiskt/inspirerande, intellektualiserande och individualiserande ledarskap. För denna kvalitativa studie användes en semistrukturerad intervjuguide för att undersöka sex medarbetares uppfattningar av ledarskapsstilarna på ett företag i mellersta Sverige. Materialet analyserades genom deduktiv tematisk metod för att identifiera nyckelord kopplade till respektive tema och underkategori baserade på Bass faktormodell (1985) (Avolio, Bass &amp; Jung, 1999). Resultatet presenterar personalens perspektiv på ledarskap och bidrar med kunskap om hur medarbetarna ser på betydelsen och tillämpningen av ledarskap. Det framkom en bild av både transaktionellt och transformativt ledararskap som inriktat på att tillfredsställa medarbetares behov i arbetslivet. Resultatet kan ge organisationen ökad förståelse för hur ledarskap kan tillämpas på arbetsplatsen enligt medarbetarnas intressen.

L’étude se construit sur deux axes. Dans le premier, elle cherche à expliciter la fonction du lieu dans la séance photographique de mode, la manière dont la rêverie du photographe crée dans sa pensée un mannequin qui correspond à un espace ; ou bien, un endroit qui ressemble au modèle. Par une observation esthético compréhensive et une démarche phénoménologique, la recherche se concentre sur l’imaginaire de l’espace clôt dans l’image de mode, le logis, la maison, la chambre, etc. Tout en nous positionnant sous un angle holistique ; le concret avec le transcendant, le microcosme avec le macrocosme sont mis en relation. C’est alors que nous percevons la valeur du terroir et du territoire dans l’image de mode. Agissant comme un miroir reflétant le réel et notre société actuelle, la photo devient un monde en miniature. Après la rêverie de l’habitat, son image et son interrelation avec la personne, le réel et le groupe social, dans un deuxième axe, nous nous intéressons à la présence du modèle. La présentation du mannequin lors du casting s’appuie sur la sociologie interactionniste en observant les habitus du modèle, les comportements appris et répétés, ainsi que les imitations dans un contexte donné, dans une scène. C’est aussi la flexibilité du mannequin qui attire notre attention, son interaction avec le photographe, ainsi que le jeu devant la caméra. De plus, la représentation du modèle devant l’appareil puise sa source dans l’inconscient collectif et mythologique. En faisant une comparaison entre le jeu devant l’appareil technique et les théâtres archaïques et traditionnels, nous constatons que, dans le jeu du mannequin, il se manifeste des incarnations archétypales. Celles-ci se distinguent des habitus et des comportements appris, ainsi que des émotions. De même, l’influence du « bassin-sémantique » et la vitalité du mythologique, prennent lieu dans un espace-temps présent. C’est alors par la description qu’on aboutit à une explication ; il s’agit de procéder par la démarche comparative qui déplace le centre culturel et historique en l’alignant en parallèle avec d’autres systèmes. Cette démarche est donc concrètement plurilatérale. C’est ainsi que nous décryptons le retour, à notre époque, de l’archaïque, à la fois en observant le contenu de l’image photographique et la représentation du mannequin devant la caméra. Nous tissons donc, selon la méthode comparative weberienne et durandienne, des liens entre différents phénomènes n’ayant pas la même finalité, mais possédant la même forme. / With considering our observations in the field, there is a return of the archaic in the superficial aspects of existence as fashion photography. We noticed that on the one hand, models intended to look at fashion magazines and to reproduce the poses and attitudes of the current season, and doing so, they continued to represent socially the models attitude and confirm the position in a community. On the other hand, we noticed a similarity between fashion theatricality in front of the camera with traditional theatre which embodies archetypes. We noticed as well that printed fashion pictures aim to represent a cultural message belonging to our particular period and culture. But at the same time, they always transmit strong symbols and archetypes that are mythological. To interpret the symbols, we mainly used the work of Gilbert Durand. According to him, it is not society and culture that produce mythology, but mythology that creates ideology and artistic expressions. The work of Michel Maffesoli gives us as well an understanding of everyday life phenomena in post modernity.

Made available in DSpace on 2016-03-15T19:48:44Z (GMT). No. of bitstreams: 1 Eber Nunes.pdf: 594618 bytes, checksum: e71e1e74411f9d5f78d8454da016a309 (MD5) Previous issue date: 2008-01-31 / Fundo Mackenzie de Pesquisa / The new Pentecostalism calls attention because of its growing here in Brazil. Between the new Pentecostal churches can be mentioned the World s Church of God s Power . Founded by apostle Valdemiro Santiago in the year 1998, have conquered place in media and in number of adepts. The World s Church of God s Power is a dissident of Universal Church of God s Kingdom . Our research verify the differences and similarities between the World s Church of God s Power and Universal Church of God s Kingdom . To understand the phenomenological process, we choose the Weberian method of the sociology of comprehension. We built through the relive, one concept of pure and ideal type in the dialectic movement between World s Church of God s Power and Universal Church of God s Kingdom . In the ideality field, the Universal represents the bureaucracy, which is the process of institutionalization, historic results of all the religious movement. The World s Church of God s Power represents the prophecy, that the characteristic is the contestation. An exam of the rational domination and charismatic domination will help us to comprehend the phenomenon. The fundamental difference between the two churches is focused in charisma. The Universal institutionalize itself trough the bureaucracy, rational domination, and the World s is the prophecy that is reaffirmed by the charismatic domination. / O neopentecostalismo chama a atenção devido ao seu crescimento aqui no Brasil. Dentre as igrejas neopentecostais destaca-se a Igreja Mundial do Poder de Deus. Fundada pelo apóstolo Valdemiro Santiago em 1998, tem conquistado lugar na mídia e em número de adeptos. A Igreja Mundial do Poder de Deus é uma dissidência da Igreja Universal do Reino de Deus. Nossa pesquisa verifica o que há de convergente e divergente entre a Mundial e a Universal. Para compreender o processo fenomenológico, optamos pelo método werberiano da sociologia da compreensão. Construímos através da revivência um conceito de tipo puro ideal no movimento dialético entre a Mundial e Universal. No campo da idealidade, a Universal passa a representar a Burocracia, que é o processo de institucionalização, resultado histórico de todo movimento religioso. A Mundial representa a Profecia, cuja característica é a contestação. Em decorrência, um exame da dominação racional e dominação carismática nos ajudará compreender o fenômeno. A diferença fundamental entre as duas igrejas se concentra no carisma. A Universal se institucionaliza através da burocracia, dominação racional, e a Mundial é a profecia que se reafirma através da dominação carismática.

This thesis investigates leadership in Swedish business during the period of 1900-1950. The main aim is to explore the relationship between entrepreneurship and leadership and how the leader uses his social competence, both inside and outside the company, to enhance economic and organisational change. The study focuses on two main characters: Axel Ax:son Johnson (1876-1958), manager and owner of Johnsonkoncernen (The Johnson group), and J. Sigfrid Edström (1870-1964), professional manager of ASEA (today ABB). They represented Swedish capitalism in its golden years. The study uses archives previously never opened to researchers. To understand how and why leadership have changed during the 20th century, the theoretical framework is based on the concepts of entrepreneurship, paternalism, network and charisma. Leadership involves communication. The corporate leader in the early 20th century had to build networks both of stronger and looser types, each of these two types with a different aim, but with the ambition to care for the company’s best interest. Johnson and Edström used their personality to attain more power inside the company as well as to attract attention from the outside. This thesis shows that if the leaders took advantage of their social communication skills they could create new combinations, which could benefit their companies. Therefore, the leader had to bring out the best in his co-workers, in order to attract new ideas, competence and entrepreneurial skills around him. The leader did not only involve himself in networks with fellow industrialists, but also with Social Democrats and journalists. Johnson and Edström had to be leaders not only within the company but also in the surrounding society. They involved themselves in many other areas; in the local community and as opinion builders. The patriarchal strategies still proved fruitful during the period. Yet, modern strategies connected to large organizations and bureaucratic methods were also introduced. It was hard for the employees to accept these changes. If the companies would expand, the leader could attract admirers and followers who fully accepted the leadership and strategies. The leader had to become an entrepreneur with a will to encourage others.

How a speaker can use their posture, gesture, facial expression and voice to create a strong ethos, pistis and sense of trustworthiness is, in this paper, associated with charisma (the power of leadership or authority). Verbal and nonverbal expressions from three particular speeches by Martin Luther King, John F Kennedy and Bill Clinton have been analyzed in depth. The results show that patos as well as strong nonverbal expression are factors in inspiring devotion or creating enthusiasm. Personal magnetism and radiance is also found to develop through figures of speech and rhetorical devices, including metaphors. Results show that facial expressions, pitch and other prosodic information are not always consciously taken in. Nevertheless, it is questioned whether such information can affect the ethos and pistis developed. This kind of subconscious infliction can be made visible by modern technical equipment. By identifying relevant para- and extralinguistic signals (so called ‘charismatic behaviors’ e.g. intense eyecontact) we can more easily understand why some people affect us greatly, while others go unnoticed.

本研究試圖從實際的例子觀察基督宗教的神聖感在組織中如何形成。以靈恩運動當中的神聖感現象為例，首先了解整體靈恩運動的發源以及區域的發展，再縮小到台灣的靈恩運動；本研究選擇由長老教會牧師組成的台灣教會更新協會，及其訓練單位頌泉內在醫治學校作為田野觀察對象。 一開始先由兩個層面了解內在醫治，首先是內在醫治的抽象概念以及發生的原則，它強調基本的認知符合基督教聖經教義，並相信靈界的存在，以及在靈界中有聖靈與邪靈的正邪力量存在。其次是內在醫治的身體實踐，它將人分成靈魂體三個部分因為靈會影響人的身心，因此身體的疾病和心理的困擾都和靈相關，其中聖靈帶來正面的影響，邪靈則帶來負面影響；所以內在醫治便以一些得到恩賜能力的信徒，本文稱為服事者，在儀式語言中驅逐邪靈或以及與其他靈之間不合宜的連結。 本研究一方面以韋伯的宗教社會學分析靈恩卡里斯瑪力量在宗教組織產生的身分分化，以及靈恩運動組織受到全球化以及本地化的影響；另一方面以現象學分析內在醫治的實際做法，藉由實際田野的觀察，將信徒在內在醫治當中的感知分成身體的感知以及意象的感知，並且引用Csordas對他者意識形成的分析，以及梅絡龐蒂對習慣形成的分析，解釋內在醫治當中信徒神聖感的形成，自我的神聖感與醫治的關係。 / This study tries to observe how the understanding of sacredness is formed in Charismatic Christian organizations. Therefore, this study starts the investigation from the development of Charismatic movement in North America and how it spread to Taiwan. To involve more and provide reliable observation, a charismatic organization Taiwan Church Renewal Ministry and its training partner organization Singing Waters Ministries thus are chosen as study cases. These two organizations stress on a specific Charismatic activity called inner healings. The investigation of inner healing can be divided to two dimensions, the understanding of the concepts and principles of inner healing which always stress its teaching that have matched Christian faith, and the body practice of inner healing. Human beings are divided into three parts—body, soul, and spirits in inner healing teachings. For that the spirits will affect bodies and souls of human beings, there could be both positive and negative influences. Holy spirits bring positive effects such as the feeling of heats and peace, while evil spirits bring negative effects such as illnesses and disturbance on emotions. There will be some gifted disciples designated “servers” are able to help the participants to chase away evil spirits or cut the inappropriate connection among human souls, “soul-ties.” Inner healing phenomenon could be analyzed through sociology of religion of Max Weber by charismatic domination and its influences on religious organizations. Besides, it could be set in a globalization context as well. On the other hand, it could be analyzed by phenomenological approaches. Through the approaches such as the sacred self and alterity theory of Csordas Thomas and the habitus theory of Merleau Ponty can not only explain how the understanding of sacredness is developed among the participants in inner healing activities but elaborate the relation between self secredness and healings.