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.

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.

魅力(Charisma)型領袖Muhammad Ahmad運用馬赫迪(Mahdi)神學號召群眾推翻土耳其殖民統治；蘇丹獨立初期Abd al-Rahman繼承馬赫迪宗教領袖的權威，結合民族主義，主張蘇丹獨立的政治理念，將宗教組織轉換為溫瑪黨進入公領域，成為議會時期主導民主政治的宗教政治菁英。Abd al-Rahman歸真後，他的孫子Sadiq al-Mahdi歷經三次軍變和三次議會時期，轉換馬赫迪神學，號召民眾起來為蘇丹民主和獨立而奮戰，推動民主進程結合宗教聖戰的概念對抗軍事統治政權。蘇丹在全球化多元政治制度衝擊下，伊斯蘭政治神學成為解決蘇丹內政問題的一種「神學替代方案」以取代今日的民主政體和極權體制。本論文討論蘇丹政治神學如「伊斯蘭民主神學」及「伊斯蘭社會神學」與近代政治制度的融合和交互作用下，探討群眾運動與六次政治體制轉換的關係。 / The charisma leader Muhammad Ahmad used the Mahdi theology to call a large mass of people that overthrew the Turkish colonial rule. In the early independent time, Abd al-Rahman combined nationalism with his inherited Mahdi power. He advocated an ideal of “Independent Sudan” in public and transformed his religious organization into the Umma party. After Abd al-Rahman passed away, his grandson Sadiq al-Mahdi had gone through three times the rotation of the democratic and military rules. Sadiq al-Mahdi has changed the Mahdi theology that calls people “jihad”for Sudan’s democracy and independency. He also proclaims a democratic progress with jihad against the military rule. As a result, Sudan, influenced by the globalized pluralist political system, chooses Islamic political system as a “theocratic alternative” to the present democratic and authoritarian systems to solve her domestic problems. This thesis discusses how Sudan’s political theologies, including “Islamic Democratic Theology” and “Islamic Social Theology”, interacted with the modern political systems and its outcomes to the relation between the mass movements and the six-time transitions between the democratic and military rules.

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. / Philosophy, Practical and Systematic Theology / M.Th. (Practical Theology)

Made available in DSpace on 2016-08-03T12:20:46Z (GMT). No. of bitstreams: 1 Edileia Mota Diniz.pdf: 1326755 bytes, checksum: 54aef30316ab5381b474629c5c2215be (MD5) Previous issue date: 2006-03-09 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Japanese religions in Brazil, including Seicho-No-Ie, was directly linked to Japanese immigration, which began in 1908. These immigrants brought with them cosmologies and religious practices that were part of a rich and ancient cultural legacy. A variety of New Religious Movements had begun to appear in Japan primarily during the modernizing "Meiji Restoration" (1868-1912), including Oomoto, Tenrikyô, Soka Gakkai, the Messianic Church, and Seicho-No-Ie. In 1930, Masaharu Taniguchi (1893-1985) founded Seicho-No-Ie, a philosophical-religious movement whose name means "home of infinite progressing". Its doctrine is based in a series of revelations that Taniguchi claimed to have received from a Shinto divinity; it draws on Buddhist and Shinto traditions, later mixed with Christian concepts. The propagation of Taniguchi s teachings in a magazine led to Seicho-No-Ie s expansion, first in Japan and later in other parts of the world. Taniguchi was a prophetic and charismatic leader. He installed a peculiar system of symbolic domination that is amenable to analysis using the theories of Max Weber and Pierre Bourdieu. The institutionalization process took Taniguchi s family as idealized model and articulated a hybrid system of patriarchal, charismatic and bureaucratic domination, establishing an androcentric order initially inspired on the Japanese imperial tradition in which feminine roles are subordinate. This structure privileged the succession to leadership of Master Taniguchi s son-in-law, Seicho Arachi (who adopted his father-in-law s surname) and, years later, of the eldest grandson, Masanobu Taniguchi (first-born of Seicho and his wife, Emiko). In the early 1930s, Japanese immigrants to Brazil discovered Seicho-No-Ie, due in large part to reading a magazine edited in Japan by Taniguchi. However, the key factor in establishing Seicho-No-Ie in Brazil was the missionary work of two Japanese immigrants, brothers Daijiro and Miyoshi Matsuda. The Brazilian organization was officially recognized as a branch office of the Japanese headquarters on May 30, 1951. The initial growth of Seicho-No-Ie in Brazil was bounded by the ethnic and cultural limits of the Japanese community. It began to attract native-born Brazilians in the 1960s, as it sought to acculturate its doctrinal activities. This study describes Seicho-No-Ie s doctrinal and administrative structure in Brazil, presenting them as a reproduction of International Headquarters in Japan. It analyzes the religious discourse found in books and magazines, and, currently, in television programs. It argues that these media, along with the teachings of a select body of lecturers, were the primary means of reproducing Masaharu Taniguchi s legacy to his Japanese, Brazilian, and other followers. / A inserção das novas religiões japonesas no Brasil, entre elas a Seicho-No-Ie, está diretamente ligada à imigração japonesa, iniciada em 1908. Esses imigrantes trouxeram com eles cosmovisões e práticas religiosas, que faziam parte de um antigo e rico legado cultural. No Japão, o surgimento dessas novas religiões se deu, principalmente, em decorrência da Restauração Meiji (1868-1912), um período de modernização daquele país. Nessa época apareceram a Oomoto, Tenrikyô, Soka Gakkai, Igreja Messiânica Mundial e a Seicho-No-Ie. Masaharu Taniguchi (1893-1985) fundou a Seicho-No-Ie em 1930, um movimento filosófico-religioso, cujo nome significa lar do progredir infinito . A sua base doutrinária está fundamentada nas tradições budistas e xintoístas mescladas, posteriormente, com preceitos do cristianismo. O fato fundante dessa nova religião são as revelações que Taniguchi afirma ter recebido de uma divindade xintoísta. Foi, no entanto, a divulgação de seus ensinamentos, por meio de uma revista, que deu início à sua expansão no Japão e depois em várias partes do mundo. Taniguchi foi um líder profético e carismático, que instaurou um sistema de dominação simbólica peculiar, mas passível de ser analisada à luz das teorias de Max Weber e Pierre Bourdieu. O processo de institucionalização tomou a família Taniguchi como o modelo ideal, articulando-se a partir dela um sistema de dominação misto de patriarcal, carismático e burocrático. Assim se formou um legado, inicialmente inspirado na tradição imperial japonesa, em que o papel feminino está subordinado à ordem androcêntrica. Esse fator privilegiou a sucessão do Mestre Taniguchi por seu genro, Seicho Arachi, que adotou o sobrenome do sogro e, anos mais tarde, se reproduziu na ascensão do primogênito do casal Seicho e Emiko, Masanobu Taniguchi. No Brasil, os imigrantes japoneses, já no início dos anos 30, descobriram a Seicho-No-Ie, graças ao recebimento do mensário editado no Japão por Taniguchi. Foi, entretanto, o trabalho missionário dos irmãos Daijiro e Miyoshi Matsuda, imigrantes japoneses no Brasil, que a Seicho-No-Ie aqui se estabeleceu e se desenvolveu, obtendo o seu reconhecimento oficial como filial da sede japonesa, em 30/05/51. Inicialmente a Seicho-No-Ie se restringiu às fronteiras étnicas e culturais da colônia japonesa, porém, a partir de 1960, passou a atrair brasileiros, enquanto buscava aculturar as suas atividades doutrinárias. Busca-se neste estudo descrever a organização assumida no Brasil pela Seicho-No-Ie, a sua estrutura doutrinária e administrativa, apresentando-as como uma reprodução da Sede Internacional situada no Japão. Procuramos valorizar o discurso religioso da Seicho-No-Ie contido nos livros e revistas publicados, e atualmente, em programas de televisão. Acreditamos serem esses meios, ao lado dos ensinamentos transmitidos por um seleto corpo de preletores, as principais formas de reprodução desse legado que Masaharu Taniguchi deixou aos seus seguidores, japoneses, brasileiros e de outras nacionalidades.

Sikh leader Jarnail Singh Bhindranwale’s militant and masculinist discourses were embraced by Punjabi Sikhs because of his presence as a charismatic authority, a concept first developed by sociologist Max Weber to understand the conditions surrounding and personal qualities of a figure which attracts followers. The rebellion he led in Punjab resulted from his radical exploitation of issues concerning the Sikh community. Religion was wielded as a tool, legitimizing Sikh violence as commanded by the Gurus. Radical interpretations of Sikh scripture and folklore were initially preached to rural, less educated crowds. While his sermons brought out their frustrations with the government, his charisma allowed him to manipulate young men, his largest demographic of supporters, into embracing violence. This study analyzes Bhindranwale from the perspective of the people that supported him. By identifying multiple social factors through which to understand Bhindranwale’s reign, this study exhibits his importance in understanding Sikhism in Modern India.

The aim of my thesis is to discuss the possible uses of the concept of autonomy in the study of conversions of Roma to Charismatic/Pentecostal Christianity. Focus on empowerment and social inclusion has been prevailing in the field, and critical reflection of questions of governance and oppression is lacking. I use the thesis by Patrick Williams (1987; 1991; 1993a), according to whom the French Gypsies who converted to Pentecostalism achieved autonomy or at least a sense of autonomy, which allowed them to downplay the role of structural factors and other people behind their actions. Through a case study from ethnographic fieldwork in a Romani Charismatic congregation in Western Bohemia I extend and refine the concept. The main theoretical innovations come from the contemporary moral philosophy, especially the theory of autonomy (of the oppressed) by Christman (2014) who defines autonomy as a reflexive affirmation of an assumed practical identity, a "life worth living". The story which missionaries in Márov, the place of my fieldwork, put forward, was that Roma converted from being pimps and drug dealers. The empirical realities and narratives about the change cast doubt on the easy account of radical change through the religion. Based on a detailed focus on conversion of one former drug addict I...

[pt] A crise econômica e a pressão do mercado, muitas vezes, impõem decisões estratégicas contrárias aos princípios mantenedores das instituições confessionais, levando seus gestores a contratar parcerias indesejáveis por não corresponderem aos princípios cristãos. Esse contexto exige das mantenedoras uma gestão qualificada, com indicadores, estratégias, e planejamentos bem claros e definidos, fundamentados em sua identidade e em comunhão com seu carisma. Para alcançar este objetivo, a presente pesquisa se fundamentou na literatura patrística sobre os princípios de carisma e suas origens, para contemplar, com maior clareza, a essência de sua identidade e apoiar essas instituições, tendo em vista sua perenidade missionária. Apresenta-se a Metodologia C.H.A.V.E. que inclui a espiritualidade como parte imprescindível no processo da gestão e a mistagogia, também como método que, aplicado à gestão, contribui com a compreensão da identidade, gerada pelo carisma da espiritualidade e da missão dessas instituições. Por fim, no desenvolvimento da pesquisa, contempla-se a relevante abrangência teológica e sua interação com a ciência da gestão. / [en] The economic crisis and the market pressure, often, impose strategic decisions contrary to the principles that maintain confessional institutions, leading their managers to hire undesirable partnerships, for not corresponding to Christian principles. This context, requires the maintainer a qualified management, with very clear and defined indicators, strategies, and plans grounded in its identity and in communion with its charisma. To reach this goal, the research was based on the patristic literature about the principles of the charism and its origins, to contemplate with more clarity, the essence of its identity and support these institutions, in accordance to their missionary enthusiasm that lasts till nowardys. The research shows the C.H.A.V.E. methodology, which includes spirituality as an indispensable part of the management process and mystagogy, also as a method that, applied to management, contributes to the understanding of the identity generated by the charism, spirituality and mission of these institutions. Finally, the development of the research, shows the relevant breadth of thheology and its interaction with the science of the management.

The aim of my thesis is to discuss the possible uses of the concept of autonomy in the study of conversions of Roma to Charismatic/Pentecostal Christianity. Focus on empowerment and social inclusion has been prevailing in the field, and critical reflection of questions of governance and oppression is lacking. I use the thesis by Patrick Williams (1987; 1991; 1993a), according to whom the French Gypsies who converted to Pentecostalism achieved autonomy or at least a sense of autonomy, which allowed them to downplay the role of structural factors and other people behind their actions. Through a case study from ethnographic fieldwork in a Romani Charismatic congregation in Western Bohemia I extend and refine the concept. The main theoretical innovations come from the contemporary moral philosophy, especially the theory of autonomy (of the oppressed) by Christman (2014) who defines autonomy as a reflexive affirmation of an assumed practical identity, a "life worth living". The story which missionaries in Márov, the place of my fieldwork, put forward, was that Roma converted from being pimps and drug dealers. The empirical realities and narratives about the change cast doubt on the easy account of radical change through the religion. Based on a detailed focus on conversion of one former drug addict I...

German text / Die vorliegende Arbeit widmet sich der Bedeutung des Allgemeinen Priestertums im missionarischen Gemeindeaufbau. Leitend ist dabei die Frage, inwieweit die Verwirklichung des Allgemeinen Priestertums ein Wachstumsfaktor für Gemeinden darstellt. Die Untersuchung beginnt mit einer biblisch fundierten Definition des Gemeindewachstums. Darauf aufbauend folgt eine Erläuterung der Typologie des Gemeindewachstums sowie eine Darstellung der primären Wachstumsfaktoren und ihrer Zusammenhänge. Im Anschluss wird auf der Grundlage der biblischen Begründung sowie des Forschungsstandes ein ekklesiologisches Konzept des Allgemeinen Priestertums entworfen. Ausgewählte Schwerpunkte der kirchengeschichtlichen Entwicklung vertiefen die dogmatischen und praktischen Erkenntnisse zur Verwirklichung des Allgemeinen Priestertums. Die biblische Begründung des Allgemeinen Priestertums bildet im weiteren Forschungsverlauf die Grundlage zur Entwicklung einer quantitativen Umfrage. Unter Verwendung des eigens erstellten Fragebogens wird die Verwirklichung des Allgemeinen Priestertums in der Ev. Gemeinde Schönblick sowie in der Ev. Kirchengemeinde Bernhausen vergleichend und hypothesenprüfend untersucht. Auf der Basis der quantitativen Ergebnisse folgt mit Hilfe von unterschiedlichen Leitfadeninterviews eine qualitative Umfrage in der Ev. Gemeinde Schönblick. Die Analyse der qualitativen Studie erfolgt durch die Anwendung der Grounded Theory hypothesengenerierend. Schließlich wird das empirische Gesamtergebnis dem ekklesiologischen Konzept des Allgemeinen Priestertums gegenübergestellt, um individuelle Handlungsanweisungen für den Glaubenden sowie Strukturprinzipien für den Gemeindeaufbau zu begründen. Die Doktorarbeit (Thesis) leistet damit einen empirischen Beitrag zum Verständnis des Allgemeinen Priestertums als Grundfrage eines missionarischen Gemeindeaufbaus. Die Ev. Gemeinde Schönblick dient dabei als Modell einer wachstumsorientierten Gemeindearbeit. / The present work deals with the meaning of the priesthood of all believers in missionary church development. The leading question is: To what extent is the development of the priesthood of all believers a factor of growth in the work of a given congregation? The study begins with a biblical definition of church growth. From this starting point, the types of church growth are discussed and key growth factors and their context are elucidated. On the basis of this biblical foundation and drawing on current research, an ecclesiological concept for the priesthood of all believers will then be formulated. Selected key factors in the historic development of the church will serve to underpin the dogmatic and empirical findings pertaining to the realisation of the priesthood of all believers. The biblical foundation of the priesthood of all believers forms the basis of the development of a quantitative survey which will be done during the course of the study. Using a specially designed questionnaire, the praxis of the priesthood of all believers in the evangelical congregation of Schönblick as well as in the church of Bernhausen is examined, compared, and the hypothesis is tested. On the basis of the quantitative results a qualitative survey of the evangelical congregation of Schönblick is conducted with the help of various guided interviews. The analysis of the qualitative study is done using the Grounded Theory in a way that generates a hypothesis. Finally, the overall empirical result is put in juxtaposition to the ecclesiological concept of the priesthood of all believers in order to establish reasons for individual instructions of the believers as well as structural principles for the congregation. The doctoral thesis provides an empirical contribution to the understanding of the priesthood of all believers as a foundation of church growth. The evangelical congregation of Schönblick serves as a model of a church oriented towards growth. / Practical Theology / D. Th. (Practical Theology)