Doctor of Philosophy / This study considers the adequacy of explanatory accounts of recruitment to New Religious Movements [NRMs], defined by their doctrinal innovation or importation from another culture, and formed around a charismatic leader. It considers the coercive persuasion paradigm [brainwashing] which assumes no predisposing features of those who become involved in NRMs and a sociological account by Snow Zurcher and Ekland-Olsen (1980) which seeks to redress overly exclusive attention to psychological variables by emphasising the importance of structural variables such as the existence of 'discretionary time' and having a friend involved in the NRM. It is suggested that a psychological focus in explaining movement involvement need not entail a de-emphasis of the relevance of current life circumstances, such as social bonds, and life stress, nor a failure to acknowledge the importance of the group's ideology in lending definition to a person’s felt difficulties. A new model of personal change is proposed, termed the Rites de Passage model, which entails the disruption, transition and reincorporation of a socially sustained sense of identity and suggests conversion can be viewed as an example of re-socialisation. The historical lineage of the model is traced from Van Gennep's (1908) anthropological work to studies of brainwashing in the work of Schein (1957) and Lifton (1961). Since the emphasis is on the profile of a seeker, specific focus is placed on the early phases of this process where disruption occurs in existing coping techniques and social supports as a result of disruptive life events, and consideration is given to other relevant precursors of movement involvement. Lofland and Stark's (1965) model forms the conceptual framework from which literature regarding differences in life stress, social bonds, prior behavioural involvement in NRMs, and prior cognitive spiritual orientation can be addressed. The work of Galanter (1980, 1989), Barker (1981, 1984), Heirich (1977) and Snow and Phillips (1980) provides substantial evidence for the existence of pre-existing differences between affiliates (who make contact with such movements) and nonaffiliates (who do not). In this thesis two facets of differential involvement are addressed: i) why does one individual rather than another become involved ii) with a given genre of movement rather than another? The Rites de Passage model proposed here, which is a modified version of Lofland and Stark's (1965) account of cult conversion, is tested placing NRMs in a comparative context with a secular self-help agency: a therapy group. People with disrupted social identities might seek movement involvement, but what distinguishes whether they seek out a secular or spiritual movement, and if spiritual – what determines the appeal of eastern or western spiritual groups? To explore these questions, four groups of affiliates to three different eastern NRMs are compared to a therapy group, (Richardson and Kilbourne, 1984), two control groups (a student sample, and a sample from the general population) and a western NRM. There are 160 subjects overall, who completed a battery of questionnaires at point of first contact with the movement, to distinguish the precursors for movement involvement from the sequelae. Exceptions to this prospective data collection were the western NRM and the inclusion of a graduate rebirthing group. The latter was deliberately included to facilitate pre-involvement and post-involvement comparisons. The former's adept status was due to the leader's reluctance to burden new members with a three hour test battery. Measures were taken regarding life events and their psychological impact using Henderson, Byrne and Ducan-Jones (1981) recent life events inventory and impact scales using a twelve month time frame. A modified version of the Interview Schedule for Social Interaction (by Henderson et al, 1981) was used to assess the availability and adequacy of acquaintance-level and intimate bonds in the recent past. Mental health was assessed using Galanter's (1980) General Wellbeing Scale and Tellegen's Multidimensional Personality Questionnaire (1982). Recollections of early family relations were assessed using Likert scales derived from the detailed comparative study by Ullman (1982) which suppported the psychoanalytic hypothesis regarding troubled early parental relations, suggesting that current life difficulties re-evoked early life problems. Since disruption is seen as a necessary but not sufficient condition for movement involvement (Greil, 1977) the therapy and eastern groups were not expected to differ from each on the disruption and loneliness measures, and they did not differ. They were expected to have experienced more disruption in greater isolation than the control groups and those already belonging to a spiritual group – namely the western NRM. The therapy and eastern NRM groups did differ from the others in these respects. The value-added form of the model merely specifies that a substrate of stress and disruption suffered in relative isolation and loneliness will increase the probability that some for of social agency will be sought. Disruption experienced in relative loneliness is the first component of differential recruitment to movement involvement, or ‘differential openness’ as it is termed here. So the brainwashing model does not hold as there are differences between those drawn to movements compared to control groups. Do personality differences contribute to which movement genre appeals? A strikingly different personality profile emerged of those drawn to eastern NRMs. Differences were predicted and found between the eastern groups on the one hand and therapy group, control groups and western group on the other, when personality variables were considered. Relevant features of the profile included: a lack of traditionalism, a challenging attitude to conventional authority (assessed by Ray's (1971) balanced F scale) and absorption - a tendency to experience perceptual phenomena indicative of an absorptive or mystical tendency (Tellegen's MPQ was used to assess this personality feature). The eastern groups have a personality profile of being: unconventional, somewhat impulsive and highly absorptive in perceptual style. This profile distinguished them from all other groups. When the additional feature of the model was considered the profile of a potential seeker was more strongly delineated: the consonance between an individual’s intensity and orientation of spiritual beliefs and the orientation of movement ideology was highly influential. This was assessed by a spiritual orientation scale [the SOS] developed by the author across three pilot studies using Coombs Unfolding Technique (Coombs, 1964) to produce a metric ordinal scale which assesses general spiritual beliefs (which underlie any spiritual worldview), eastern and western spiritual beliefs. A major finding of the study was that a markedly distinctive feature of those drawn to NRMs is a spiritual orientation consonant with that of the movement approached. The SOS revealed a strongly demarcated pre-existing eastern spiritual orientation in those drawn to make contact with Eastern NRMs, which set them apart significantly from all other groups. The Western NRM, (already members of their group) had a western spiritual orientation, to the exclusion of an eastern orientation, while the eastern groups were more eclectic. Both eastern and western NRMs were spiritually more intense on the general spiritual items of the SOS, suggesting these items are central to any spiritual worldview. All of the major predictions of the Rites de Passage model were supported. The model provides a welcome link between a sociological and psychological focus on movement involvement. The systematic differences between affiliates and non-affiliates of NRMs at point of first contact, suggest (contra contemporary brainwashing models, though not the sophisticated models of Schein and Lifton) that recruitment is unlikely to be completely due to NRM design: the results suggest participants are likely to be interested and consenting. In summary, it is shown that those drawn to New Religious Movements of an eastern kind are indeed non-traditional, have a high incidence of recent life events and suffer a sense of community isolation, and loneliness which are considered as factors which might lead a person to modify an unfulfilling lifestyle. A portrait of a seeker is lightly (sketched against a background of this dissatisfaction) which includes personality variables like an impulsive, present-oriented pleasure/pain regulatory style, being high on absorption -a mystical perceptual style, and having both an intensity and a congruence of spiritual orientation with that of the ideology of the movement approached. These are considered potential influences on the genre of movement contacted, and are suggested as explanatory of the second facet of differential openness to movement involvement. Disruption sets a person seeking; personality shapes to which appeals s/he is open. The relative privilege of the Western NRM in terms of reduced stress, availability of community and intimate social support suggests that involvement does provide a relief effect, though caution must be exercised in interpreting this difference as these groups differ in membership status and spiritual orientation. The distress and neediness of those contacting movements for the first time is apparent, which suggests that movement contact might be a response to felt dissatisfaction interpreted within a spiritual worldview. An eastern spiritual worldview is a highly significant distinguishing feature of affiliates, and is the final phase of the Rites de Passage Model. Speculative theoretical consideration is offered of the data's implications for a psychoanalytic consideration of movement involvement, in the light of Cushman (1986), Deutsch (1983), Halperin (1983) Doi (1971) and Kohut's (1977). Theory and research is adumbrated concerning differential openness to charismatic appeal.

The issue of ecclesiastical ministries, services and offices has always attracted attention of theological scholars and church ministers. The early Christian Church shows a great variability of its organizational models. The suitable starting point for their explanation is the charismatic phenomena in the earliest Church. In the Epistle to the Ephesians, prophets stand alongside the apostles as those who form the fundaments of Church teaching. According to Luke's Acts, the imposition of hands accompanies the mediation of the Spirit during the process of being entrusted with various services in the Church. There are numerous specifications of charismata in St Paul's letters; at the same time, some of these gifts can transform into permanent offices, like those of leadership or teaching. Early Christians especially revered martyrdom, particularly that of their pastors. Itinerant prophets also enjoyed high esteem. Their pronouncements in ecstatic moments were considered inspired by the Holy Spirit. Nevertheless, itinerant missionaries potentially also presented a grave danger of heresies that could spread among the faithful. However, the constitutive role in the Church belonged undoubtedly to the apostles, the only ministry established by the Lord himself. According to Luke's writings, the concept of apostles is reduced only to the Twelve. Nevertheless, Paul in his letters appeals to his personal apostolate. Besides that, a clearer concept of apostolate in the early Church there can be found also, namely that of the missionaries. In the Jewish Christian milieu, the early Church followed in the exercise of the presbyter's ministry, known from the synagogue life. In the Pastoral Epistles, presbyters operate together with deacons and bishops as leaders of the various Churches. In the epistles of Ignatius of Antiochia, dated to the beginning of the second Christian century, the three grades of Church hierarchy, i.e. the deacons, the presbyters and the sole bishop, are mentioned as already existing. This type of monarchic episcopacy soon became the prevalent leadership model of Church organization, known throughout its history.

MENDES, Napoleão Marcos de Moura. No princípio era... A visão: carisma e performance nas novas comunidades protestantes. 2011. 232f. – Tese (Doutorado) – Universidade Federal do Ceará, Programa de Pós-graduação em Sociologia, Fortaleza (CE), 2011. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2013-10-21T16:40:01Z No. of bitstreams: 1 2011-TESE-NMMMENDES.pdf: 3918081 bytes, checksum: 88f52ac04175d80061a3523624ec5e1a (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2013-10-22T10:43:06Z (GMT) No. of bitstreams: 1 2011-TESE-NMMMENDES.pdf: 3918081 bytes, checksum: 88f52ac04175d80061a3523624ec5e1a (MD5) / Made available in DSpace on 2013-10-22T10:43:07Z (GMT). No. of bitstreams: 1 2011-TESE-NMMMENDES.pdf: 3918081 bytes, checksum: 88f52ac04175d80061a3523624ec5e1a (MD5) Previous issue date: 2011 / It’s about the genesis, development, structure and practices of a religious community to Central Baptist Church of Fortaleza (IBC), generated under the influence of charismatic leadership exerted by Pastor Armando Bispo da Cruz, whose charisma authentication mode the held in spectacular celebrations. This research has like a theoretical reference contributions of Max Weber (1989, 1982, 1994, 1999), Pierre Bourdieu (1984 and 1992), Jean Paul Willaime (1986, 2000, 2002, 2003 e 2009), Paul Zumthor (1997 and 2000) and Renato Cohen (2007), ), among other authors who were also important for this work. Besides the literature, procedures were employed for qualitative research, such as image analysis, observation, interviews and informal conversations to gather data. The genesis and development of the religious Protestant brazilian field are presented in general terms, allowing us to understand the emergence and expansion of the IBC, a new Protestant communities whose administrative structure and strategic organization serve as support for the exercise of charismatic leadership and prophetic, in the Weberian sense. Starting still from a historical approach on the temples in Christianity, specifically Protestantism, it analyzes the use this communit´s greatest place of celebrations, the Tent, like a space of spectacle, scene of performances. From this perspective, since the held ethnography, the sunday celebrations are analyzed. The relationship between the prophetic role and performance are analyzed, allowing us to understand how to articulate in order of authentication of charisma. / Aborda a gênese, o desenvolvimento, a estrutura e as práticas de uma comunidade religiosa, a Igreja Batista Central de Fortaleza (IBC), geradas sob o influxo da liderança carismática exercida pelo Pr. Armando Bispo da Cruz, que tem como modo de autenticação do carisma a performance realizada em celebrações espetaculares. A presente investigação toma como referencial teórico as contribuições de Max Weber (1989, 1982, 1994, 1999), Pierre Bourdieu (1984, 1989 e 1992), Jean-Paul Willaime (1986, 2000, 2002, 2003 e 2009), Paul Zumthor (1997 e 2000) e Renato Cohen (2007), dentre outros autores que também foram importantes para a realização deste trabalho. Além da pesquisa bibliográfica, empregaram-se também procedimentos de pesquisa qualitativa, tais como análise de imagens, observação, entrevistas e conversas informais para obtenção de dados. A gênese e o desenvolvimento do campo religioso protestante brasileiro são apresentados em suas linhas gerais, possibilitando a compreensão do surgimento e da expansão da IBC, uma das novas comunidades protestantes cuja estrutura administrativa e organização estratégica servem de suporte para o exercício da liderança carismática e profética, no sentido weberiano. Partindo ainda de uma abordagem histórica acerca dos templos no cristianismo e, especificamente, no protestantismo, analisa-se a utilização do local das celebrações de maior porte dessa comunidade, a Tenda, como espaço de espetáculo, cenário de performances. Nessa ótica, a partir da etnografia realizada, são analisadas as celebrações dominicais. A relação entre atuação profética e performance são analisadas, permitindo compreender como se articulam para os fins da autenticação do carisma.

Cette thèse porte sur la voix charismatique dans le cadre du leadership politique. L'hypothèse générale est que le locuteur-leader utilise sa voix selon deux fonctions. Une fonction primaire, biologique, qui est d'utiliser les modulations de fréquence fondamentale pour être reconnu comme le leader du groupe. Une fonction secondaire, apprise et dépendante de la langue parlée et de la culture d'appartenance, qui est de modifier la qualité de la voix pour véhiculer différents traits et types de charisme dans le but de persuader l'auditoire et atteindre certains buts. La première étape a été de décrire le phénomène du charisme avec une théorie socio-cognitive qui distingue le charisme de l'esprit (la pensée, les actions et le visionnarisme du leader exprimés à travers le langage écrit et verbal) du charisme du corps (tout comportement non verbal utilisé pour exprimer son message ainsi que ses affects et émotions). De plus, des recherches empiriques ont permit de récolter des adjectifs décrivant les traits positifs et négatifs du charisme propres au français, à l'italien et au portugais brésilien. Enfin, un outil appelé MASCharP a été développé pour évaluer les traits du charisme d'un individu à partir de tout comportement perceptible. La deuxième étape d'étude concerne la description acoustique et perceptive de la voix charismatique. Une première phase a consisté à créer des profils vocaux des leaders masculins français, italiens et portugais brésiliens, dans le but de représenter l'extension vocale du leader lors de différents contextes de communication (formels vs. informels). Les profils vocaux montrent l'adoption, par les leaders, d'une stratégie vocale liée au contexte de communication et à leur stratégie persuasive. Ces résultats montrent des similarités inter-langagières et culturelles du comportement vocal entre leaders. La deuxième phase expérimentale sur la voix charismatique démontre l'influence de la qualité de voix des phrases sur la perception de différents types et attributs du leadership charismatique. Le locuteur-leader utilise sa production vocale pour être reconnu comme le leader du groupe. Ceci est valable dans tous les contextes de communication formels où le leader doit exprimer son leadership et a un but persuasif à atteindre. S'il veut soumettre les membres du groupe et souhaite apparaître comme un leader dominant ou menaçant, il utilise une fréquence fondamentale basse associée à des types phonatoires comme le creaky. S'il veut être perçu comme un leader sincère, calme et rassurant, il utilise une fréquence fondamentale plus haute associée à sa voix modale, évitant des types de phonation comme le harsh. Cela est la fonction primaire de la voix charismatique. Enfin, ces travaux de recherche montrent que les traits du leader charismatique, dans le discours politique, sont filtrés par le contexte langagier et culturel d'interaction partagé entre leader et partisans. L'utilisation de la voix pour véhiculer différents types de charisme, caractérises par des attributs différents, est filtrée par la langue et la culture qui favorisent l'émergence de comportements vocaux charismatiques, prototypiques et qui correspondent à l'attente inhérente de l'auditoire. Cela est la fonction secondaire de la voix charismatique. / This dissertation analyzes the charismatic voice in the context of political leadership. It is shown that the speaker-leader uses his/her voice based on two functions. The primary function is biological and consists of manipulating changes in fundamental frequency in order to be recognized as the leader of the group. The secondary function is learned and dependent upon the language spoken and the culture that one belongs to, and consists of changing voice quality in order to convey different traits and types of charisma. These functions are employed in order to persuade an audience and achieve certain goals. The phenomenon of charisma is first addressed through social-cognitive theory that distinguishes charisma of the mind (the leader's thought, actions, and vision expressed through written and spoken language) from charisma of the body (all non-verbal behaviors used for expressing one's message, affects, and emotions. Certain adjectives were established through empirical research to describe positive and negative traits in French, Italian, and Brazilian Portuguese speech. The tool MASCharP (Multi-dimensional Adjective-based Scale of Charisma Perception) was then developed in order to evaluate the charismatic traits of an individual's perceptible behavior. The study then establishes an acoustic and perceptual description of the charismatic voice. Speech range profiles are created for French, Italian, and Brazilian male leaders in order to represent the leaders' vocal extension in different communication contexts (formal vs. informal). The voice profiles demonstrate how the leaders adopt a particular vocal strategy related to the communication context as well as the leaders' persuasive strategy. These results show cross-language and cross-cultural similarities in leaders' vocal behavior. The following experimental phase demonstrates the influence of voice quality on the perception of different types and attributes of charismatic leadership. The speaker-leader uses his vocal production to be recognized as the leader of a group. This is true for all formal communication contexts wherein the leader must express his leadership and has a persuasive goal to achieve. If he wants to submit group members and hopes to appear as a dominant or threatening leader, the leader uses a low fundamental frequency associated with phonatory types such as creaky voice. If he wants to be perceived as a sincere, calm, and reassuring, he uses a higher fundamental frequency associated with his modal voice, avoiding phonatory types such as harsh voice. This is the primary function of the charismatic voice. Lastly, this study shows that, in political discourse, the traits of a charismatic leader are filtered by the language and cultural context of the interaction. The secondary function of the charismatic voice is therefore addressed: the use of one's voice for conveying different types of charisma, as characterized by varying attributes, is filtered through the language and culture that favor certain charismatic vocal behaviors which serve as prototypes that correspond to the audience's inherent expectations.

Made available in DSpace on 2015-05-14T13:27:13Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 836869 bytes, checksum: fafd52348ab15a36ddd108071f8b8903 (MD5) Previous issue date: 2010-07-16 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This dissertation aims to develop an analysis of the construction of Tarcísio de Miranda Burity first candidacy to the government of Paraíba state (1979-1982), from bureaucratic structures and media, as sociological based in the conceptual perspectives of Max Weber (Bureaucracy and Charisma) and Michel Maffesoli (Formism and Everyday Life). According to this finality, we designed this work in three chapters in order to achieve the proposition. In theoretical and methodological terms, this research is based on assumptions of comprehensive sociology, through the "ideal types" of domination, and the sociology of everyday life, which focuses on formism of everyday life. In a first moment of the work, we draw a profile of Tarcísio Burity‟s public trajectory, demonstrating that his encounter with politics is caused by a bureaucratic path. In a second phase of the study, we developed a discourse analysis of the speech produced by João Pessoa‟s press, in order to show the image constructed by the periodicals around the candidacy of the political leader. For this, we selected the newspaper articles spread in the periodicals O Norte and A União, major print media from João Pessoa, during April (in which Burity‟s first indication of the state government takes place, by the political party ARENA); in May, to understand the impact of the facts in the periodicals, and in August 1978, a period that precedes the indirect government elections on September 1 in Paraíba, that guide the leader to the investiture of his first mandate. / A presente dissertação tem como objetivo desenvolver uma análise da construção da primeira candidatura de Tarcísio de Miranda Burity ao governo do Estado da Paraíba (1979-1982), a partir das estruturas burocráticas e midiáticas, com enfoque sociológico pautado nas perspectivas conceituais de Max Weber (Burocracia e Carisma) e Michel Maffesoli (Formismo e Cotidiano). Para tanto, estruturamos este trabalho em três capítulos com vistas a alcançar a proposta. Em termos teóricometodológicos, essa pesquisa baseia-se nos pressupostos da sociologia compreensiva, por meio dos tipos ideais de dominação; na sociologia do cotidiano, que se centra no formismo da vida cotidiana; bem como nos parâmetros de análise do discurso midiático, provenientes da proposta de Patrick Charaudeau (Discurso das mídias; Discurso político). Em um primeiro momento do trabalho, procuramos recortar a trajetória pública de Tarcísio Burity, demonstrando que seu encontro com a política dá-se pela vereda burocrática. Em um segundo momento do estudo, desenvolvemos as análises do discurso produzido nos veículos impressos de João Pessoa, com vistas a demonstrar a imagem, a forma construída, pelos periódicos, em torno da candidatura do líder político. Para isso, selecionamos as notícias veiculadas nos periódicos O Norte e A União, principais veículos impressos de João Pessoa, durante o mês de abril (em que se dá a indicação de Burity ao governo do Estado pela ARENA); no mês de maio, para compreendermos a repercussão do fato nos periódicos e junto à sociedade; e no mês de agosto de 1978, período esse que antecede as eleições governamentais de 1º de setembro em todo o país, que conduzem o líder à investidura de seu primeiro mandato.

Submitted by isabela.moljf@hotmail.com (isabela.moljf@hotmail.com) on 2017-02-08T14:25:39Z No. of bitstreams: 1 lucianodutraneto.pdf: 1506662 bytes, checksum: 1b659dde22daea1b8ca996867dc5327b (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-02-08T14:39:03Z (GMT) No. of bitstreams: 1 lucianodutraneto.pdf: 1506662 bytes, checksum: 1b659dde22daea1b8ca996867dc5327b (MD5) / Made available in DSpace on 2017-02-08T14:39:03Z (GMT). No. of bitstreams: 1 lucianodutraneto.pdf: 1506662 bytes, checksum: 1b659dde22daea1b8ca996867dc5327b (MD5) Previous issue date: 2006-09-09 / A presente tese tem como objetivo oferecer uma contribuição à história das missões redentoristas, durante os primeiros trinta anos de trabalho em Minas Gerais. A chegada dos Redentoristas holandeses ao Brasil ocorreu no domingo, 2 de julho de 1893. O campo religioso encontrado no Brasil era marcado pelo “Catolicismo Popular”, forma religiosa caracterizada pelo devocionismo leigo e social que tornou-se alvo de um movimento de reforma da Igreja no Brasil a que se convencionou chamar de “romanização”. Dentro desse espírito, a vinda de missionários europeus para o Brasil, naquele final de século, passou a ser vista pela Sociologia do Catolicismo Contemporâneo como uma missão comandada por Roma e eles, como “agentes de Roma”. Uma visão generalizante do conceito de “romanização” terminou por colocar as missões como mera cadeia de transmissão de um comando da Cúria Romana. Através de vários documentos e testemunhos da época pretende-se demonstrar que a vinda dos missionários Redentoristas não foi marcada por tal conotação e que, ao contrário, seu trabalho missionário foi permeado por hesitações, particularidades e dinâmica inspirada pelo carisma de seu fundador Afonso Maria de Ligório, bem como, pelos ideais e projetos da Congregação naqueles finais de século caracterizado pelo surto missionário. Outro aspecto relevante que pretende-se demonstrar é o fato de que as expressões religiosas populares não foram extirpadas pelo trabalho missionário cujo fim primordial era a doutrinação e renovação dos costumes. O confronto entre catolicismo popular e renovado não foi somente marcado por imposições e resistências mas, por uma flexibilização, porosidade e trocas mútuas. Na conclusão busca-se demonstrar que o trabalho missionário dos Redentoristas, naqueles primeiros trinta anos, deixou marcas importantes na reforma dos costumes e na formação de uma consciência social no Catolicismo do Brasil de então. / The aim of this thesis is to offer a contribution to the history of the Redemptorist missions, during the first thirty years of their work in Minas Gerais, Brazil. The Dutch Redemptorists Fathers arrived in Brazil on Sunday, the second of July eighteen ninety-three. The religious situation that they found in Brazil was marked by what usually called “popular Catholicism”, a religious trait noted by devotionalism laic and social , which becames target of a movement towards the reform of the Catholic Church in Brazil and came to be known as “Romanization”. In such a notion, the coming of the European missionaries to Brazil, in that end of the century, came to be regarded by the Sociology of Contemporary Catholicism as a mission led by Rome, the missionaries being “agents of Rome”. A generalization of the notion of “Romanization” placed the missions as a mere chain of transmission commanded by Romam Curia. Based on several documents and testimonials about that time, this thesis intends to demonstrate that the coming of the Redemptorist missionaries did not suggest that connotation and, on the contrary, their missionary work was permeated by hesitations, particularities and dynamics inspired by the charisma of their founder, Aphonhus Maria of Ligory, as well as by the ideals and projects of the Congregation, at that end of a century marked by the missionary expansion. Another relevant aspect to be highlighted is the fact that the popular religious expression was not extirpated by the missionary work, whose main purpose was the indoctrination and regeneration of the custums. The confrontation between popular and renovated Catholicism was not marked only by impositions and resistances but also, by flexibilization, porosity and mutual changes. In the Conclusion, the thesis tries to demonstrate that the missionary work of the Redemptorists, during those first thirty years, left important marks in the renewal of the custums and on the formation of a social conscience in the Brazilian Catholicism of those days.

This research has attempted to discover the ethos and characteristics of the anointing with the Spirit of the Charismatic movements with the reformed assessment. It has been studied how the exegetical interpretation and Scriptural theology of the anointing with the Spirit relate to the systematic reformed theology. This study has indicated the key notion of this research, “the anointing with the Spirit” in Ancient Near Eastern Literature and in Scripture. The biblical foundation of the Reformed tradition on the notion of this research has been investigated and Christian reflection on the anointing with the Spirit has historically been investigated. The church’s dogmata of the anointing with the Spirit examined throughout the history of the church as well as whether the anointing with the Spirit in the Charismatic movement was implicated in the Reformed tradition. Whether the Reformed tradition disallowed all supernatural phenomena has also been examined, and what their concept is of the anointing with the Spirit. The debates between charismatic and reformed perspectives on the theological characteristics of the anointing with the Spirit have been compared. Essential to the argument is the nature and characteristics of the Charismatic movement in relation to the anointing with the Spirit, in which the unique experiences of the Spirit and their response to the world is demonstrated. The explored issues are systematically recapitulated and evaluated to be resolved. Four systematic spheres are examined with different hermeneutical approaches: the biblical and theological pneumatology; soteriology, in which the anointing with the Spirit is to be applied; promulgated eschatology that entails the characteristics of the missio Spiritus and the extent of the establishment of God’s kingdom in connection with the anointing with the Spirit, and finally mandated ecclesiology that requires responsibilities and commitments of those who are endowed with the charismata of the Spirit in the sphere of all contemporary areas. The anointing with the Spirit is related to soteriological aspect, authentic repentance is preconditioned to be gifted the charismata of the Spirit (Acts 2:38-40). Unlikely the pneumatological concept of the Charismatic movements, it is not only a means to achieve the God’s redemptive task, but also a resolution to prepare a residence for the God the Spirit in the hearts of the believers. Consequently sanctification should be the centred-ethos in the manifestation and application of the charismata of the Spirit in the Charismatic movements. The Charismatic believe that the anointing with the Spirit is the presence of God. However, the sanctifying characteristics, which come through God’s presence, are scarcely demonstrated in the life of the Charismatic believers. In the eschatological perspective, this research unveils the anointing with Spirit, poured upon the body of the Anointed One, is for eschatological completion, confirming the godly guarantee of his physical presence of the Anointed One by indwelling of his Spirit in and among their eschatological sanctuary. Simultaneously the anointing with the Spirit is perceived as a reality to encounter the upcoming dreadful judgment day of the Lord which will occur to the world. Justification and sanctification are essential requirements to face those days. Then the anointing with the Spirit in the Charismatic movement is by no means operated only for the present prosperity gospel. Eschatological imminence should be the foundational theology for both the Reformed and the Charismatic traditions. In assessment and evaluation of the Charismatic movements, this research analyses the cohorts of the Charismatic have ostensibly collapsed into a predicament over the intuitive characteristics due to the deficiency of its confirmation with the authority of Scripture in the process of charismatic manifestations of the Spirit. Some Charismatics blunder into a deception since they incline to shape their ethos on emotional and sensational experience, rather than to formulate these experiences in response to the authentic truth of Scripture. In this regards, this research indicates the Charismatics is to revise their dogmata according to Scripture. If spirituality is correlated to the knowledge of God through his Spirit, then the experience of genuine spirituality must be joined to what is meant by the truth of the Spirit. Nevertheless in search for the charismatic anointing with the Spirit, this study does not disregard the essential function of both inspirational intuition and rational conception to form their theology and beliefs on Scriptural foundation. The Reformed contends that they should eliminate the insecure and instinctive category of procedures and solemnly rely on the adequacy and exclusivity of Scriptural authority. The Charismatics believe that such knowledge is not seriously dissimilar to the imperfect nature of contemporary causes. However, both perspectives require some consideration. The instruction of the essence either repeats Scripture either Scriptural or is invalid. Finally this investigation illustrates some contributions of the Charismatic movement that entails the revitalized crucial function of the charismata with manifestations of the Spirit for individual edification, energetic communal worship, and influential evangelism and particularly the contextualization in communication with other society and community in evangelism in the areas of the missio Spiritus, eschatology, and experience. / Thesis (PhD)--University of Pretoria, 2013. / gm2014 / Dogmatics and Christian Ethics / unrestricted

Researchers have conducted correlational studies on transformational leadership and perceived meaning in work; however, researchers have not used an experimental design to examine the relationship between transformational leadership and perceived meaning in work. The purpose of this study was to determine whether reading information on transformational leadership, which focused on charisma and individualized consideration, influenced participants' hypothetical judgment of perceived meaning in work. The quantitative study included a 2 x 2 between-subjects design in which information on the independent variables of charisma and individualized consideration was manipulated in a description of a hypothetical leader. The dependent variable was the hypothetical judgment of meaning in work based on the hypothetical description of the leader. The study was a randomized experiment including survey data from 106 participants. Data were analyzed using a 2-way ANOVA. Findings showed reading information on charisma significantly increased participants' perceived meaning in work whereas reading information on individualized consideration decreased participants' perceived meaning in work. Findings may help organizations hire transformational leaders who possess charisma and have the ability to develop followers to become future leaders.

Peter L. Berger's conception of agency in his earliest writings (c.1954-1960) is logically and empirically inadequate. At the root of this inadequacy is an idealism that prevents him from providing a compelling account of actual empirical agency. Chapter 1 asserts that Berger's earlier works warrant analysis. Chapter 2 discusses Berger's earliest influences, particularly Max Weber and The Swedish Lund School of motif research. Chapter 3 identifies a unique commitment to Christian Humanism at the base of Berger's conception of agency. Chapter 4 clarifies how Berger's Christian humanism interacts with his Weberian, and Parsonian-inspired functional analysis of the American religious establishment. The thesis concludes (Chapter 5) by identifying more specifically how and why Berger's Christian humanism undermines his attempt to empirically ground human agency.

The relative political stability in Uganda resulted In increased Foreign Direct Investment (FDI) and growth in several national/multi-national organisations. Furthermore, business leadership in Uganda has experienced change as the older generation hand over the reins to the younger generation of business leaders who are relatively more exposed to the Mrican management philosophy and leadership models which are congruent with African culture and contextual issues. This study investigated within a Ugandan context, leadership attributes that are perceived as contributors to or inhibitors of outstanding leadership. It then determine whether, when analysed by ethnicity (i.e. Bantu speaking versus non-Bantu speaking), the researcher could identify meaningful differences in the culturally endorsed leadership profiles; and link societal cultural attlibutes to preferred leadership attributes. A triangulation method was used to conduct this cross-cultural research, which combined archival data, a quantitative survey and personal interviews. The sample comprised of 163 junior, middle and senior managers from over 15 organisations within Uganda. An adapted version of Project GLOBE questionnaire was used for the quantitative survey, and results showed that out of the nine societal cultural dimensions, only Power Distance and Institutional Collectivism cultural dimensions indicate significant differences between Bantu speaking as compared to non-Bantu speaking managers. Furthermore, out of the six leadership dimensions only Humane Orientation and Charismatic / Value Based leadership dimensions, indicated significant differences between the above mentioned. However, these results contrasted some avers of the personal interviews. The study concludes that societal cultural differences do exist between the Bantu speaking and non-Bantu speaking managers and this may require some marginal differences In the leadership attributes that a leader portrays. Nevertheless, irrespective of ethnicity, the most preferred leaders' attributes in Uganda are Decisiveness, Performance Oriented and Charisma 2: Inspirational; whilst the least preferred leaders' attributes were Face-Saver, Self Centred and Malevolent. / Graduate School of Business Leadership / D. Econ. (Business Leadership)