Submitted by JÚLIO HEBER SILVA (julioheber@yahoo.com.br) on 2017-08-23T19:45:10Z No. of bitstreams: 2 Dissertação - Brunna Dias Cardoso - 2017.pdf: 1536948 bytes, checksum: 7a3d469061e19019cc0ebf91e9e8596a (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2017-09-15T12:25:48Z (GMT) No. of bitstreams: 2 Dissertação - Brunna Dias Cardoso - 2017.pdf: 1536948 bytes, checksum: 7a3d469061e19019cc0ebf91e9e8596a (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2017-09-15T12:25:48Z (GMT). No. of bitstreams: 2 Dissertação - Brunna Dias Cardoso - 2017.pdf: 1536948 bytes, checksum: 7a3d469061e19019cc0ebf91e9e8596a (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2017-06-30 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / In Brazil there are several religious groups that are articulated around a young audience. The Catholic Charismatic Renewal (RCC) is a very expressive example when it comes to the themes of Youth and Religion. These religious groups manifest themselves in religious and nonreligious environments. In the charismatic case, they manifest themselves inside and outside the religious context mainly through the Prayer Groups (GO) in parishes and universities. The GO's are focused on prayer, praise, living of the gospel and especially to the experience with the Holy Spirit, while they are the bases of support of the charismatic movement. Such groups are also spaces for the diffusion of religious discourse, especially regarding the topic of sexuality in the case of youth groups. This work seeks, therefore, to understand the reality experienced by the young people of GO Semeador located in the City of Inhumas-GO. Based on Max Weber's theory of social spheres, this work seeks to understand the reality experienced by the young people of the GO and to understand how the group becomes a space for the diffusion of the official discourses of the Catholic Church, in view of the participant observation of meetings of the GO Semeador and the interviews with the young people who attend the group, notes influences of the papal discourses spread by the Catholic institution in the form of conceiving sexuality. In this way, we identify a tension between the social spheres, which are the religious and the erotic spheres, referring to the Catholic Christian conception of body and sexuality that focuses on a family pattern focused on procreation. Thus, the erotic sphere when conquering its relative autonomy, has its own rules in conceiving the body in the logic of sexual love. / No Brasil há diversos grupos religiosos que se articulam em torno de um público jovem. A Renovação Carismática Católica (RCC) é um exemplo bem expressivo quando se aborda as temáticas Juventude e Religião. Esses grupos religiosos se manifestam em ambientes religiosos e não-religiosos. No caso carismático, manifestam-se dentro e fora do contexto religioso principalmente por meio dos grupos de oração (GO) nas paróquias e nas universidades. Os GO são dedicados à oração, ao louvor, à vivência do evangelho e notadamente para a experiência com o Espírito Santo, ao mesmo tempo em que são as bases de sustentação do movimento carismático. Tais grupos também são espaços de difusão do discurso religioso, principalmente no que tange ao tema da sexualidade no caso dos grupos juvenis. Este trabalho buscou, assim, compreender a realidade vivenciada pelos jovens do GO Semeador localizado na cidade de Inhumas-GO. Tendo como base a teoria das esferas sociais de Max Weber, este trabalho procurou compreender a realidade vivenciada pelos jovens do GO e entender como o grupo se torna espaço de difusão dos discursos oficiais da Igreja Católica. Tendo em vista as observações participantes nas reuniões do GO Semeador e as entrevistas realizadas com os jovens que frequentam o grupo, constatou-se as influências dos discursos papais difundidos pela instituição católica na forma de conceber a sexualidade. Desse modo, identificou-se uma tensão entre as esferas sociais, principalmente entre as esferas religiosa e a erótica, referente à concepção cristã católica de corpo e a sexualidade que se centra em um padrão de família com foco na procriação. Assim, a esfera erótica, ao conquistar sua autonomia relativa, possui suas próprias regras ao conceber o corpo na lógica do amor sexual.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-05-13T15:50:23Z No. of bitstreams: 1 thiagomoreira.pdf: 1096212 bytes, checksum: dee3055253d0c121680e163050bb7909 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-06-27T21:17:47Z (GMT) No. of bitstreams: 1 thiagomoreira.pdf: 1096212 bytes, checksum: dee3055253d0c121680e163050bb7909 (MD5) / Made available in DSpace on 2016-06-27T21:17:47Z (GMT). No. of bitstreams: 1 thiagomoreira.pdf: 1096212 bytes, checksum: dee3055253d0c121680e163050bb7909 (MD5) Previous issue date: 2016-03-04 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A presente pesquisa tem por objetivo compreender alguns aspectos das relações que ocorrem no interior da tradição cristã entre o tradicionalismo, no sentido de formação de um arcabouço teológico-dogmático mais rígido e pautado em uma experiência mais racional e sistemática, “letrada”, com o sagrado e os movimentos de “despertamento espiritual” que se pautam em uma experiência mais livre em relação às formulações teológicas pré-concebidas, muitas vezes fazendo irromper uma espiritualidade mais emotiva e mística com o sagrado. Para tanto, nos valemos da trajetória histórica da Igreja Batista da Lagoinha, Belo Horizonte-MG, surgida em meio ao movimento carismático na vertente protestante no Brasil, em meados das décadas de 1950 e 1960. Ateremos-nos mais especificamente, em razão de nosso objeto de pesquisa, às igrejas batistas que passaram por tensões e rupturas que originaram duas alas, a saber, “tradicional” e “renovada”. Dentre essa “ala renovada”, a Igreja Batista da Lagoinha sagrou-se precursora e uma das principais representantes dessa irrupção da experiência carismática no seio protestante. Sua influência não se limitou à gênese desse movimento de “despertamento espiritual” nas igrejas batistas, pelo contrário, permanece frutificando em igrejas e denominações protestantes e até mesmo em alguns setores carismáticos da Igreja Católica Romana, com as músicas de seu Ministério de Louvor Diante do Trono, sua liturgia e as (re)apropriações teológicas que lhe propiciam uma identidade mais fluida e dinâmica. / This research aims to clarify some aspects of the relationships that occur within the Christian tradition between the traditionalism in the sense of forming a theological-dogmatic more rigid framework and guided in a more rational and systematic, "scholar", experience with the sacred and the movements of "spiritual awakening" which are based on a freer experience in relation to preconceived theological formulations, and often burst a more emotional and mystic spirituality with the sacred. To this end, we followed the historical path of the Igreja Batista da Lagoinha, Belo Horizonte-MG, which emerged in the charismatic movement emergence in the Protestant stream in Brazil, in the middle of the 1950s and 1960s. We attend more specifically, because our research object, to the Baptist churches, who have gone through tensions and ruptures that led two flanks, namely "traditional" and "renewed". Among this "renovated wing", the Igreja Batista da Lagoinha has became the precursor and one of the main representatives of this outbreak of charismatic experience in the Protestant environment. His influence was not limited to the genesis of this movement of "spiritual awakening" in Baptist churches, however, remains influencing Protestant and Pentecostals churches and denominations and even some Charismatic sectors of the Roman Catholic Church, with songs from their Ministry of Praise Diante do Trono, their heterogeneous liturgy and their theological (re)appropriations that provide them a more fluid and dynamic identity.

Made available in DSpace on 2017-06-01T18:12:33Z (GMT). No. of bitstreams: 1 dissertacao_Jose_Soares_Jesus.pdf: 679365 bytes, checksum: 5b7c0bbef2895cf795f50c452820278f (MD5) Previous issue date: 2012-09-27 / The Catholic Charismatic Renewal has an outstanding presence in the Brazilian Catholicism during the century XX. It is an ecclesial movement that led to several deployments in the configuration of the Catholicism after the Council Vatican II. RCC became elaboration space and of encounter of the religious identity for many Catholic. This research seeks to understand how this phenomenon takes place from the typological concept of "Convert" proposed by Danièle Hervieu-Léger. In this course concerning subjects are approached RCC, going by his/her initial shock with the plurality of the Catholicism transformer sketched by CEBs, besides the institutional Catholicism, and with the Catholicism very strong devocional in Brazil, for his/her appearance and expansion, with prominence for the significance of the coming of the New Communities inside RCC, as well as of the relationship among the characteristics of elaboration of the religious identity, cultivated in RCC and the modernity. The methodology used is preponderantly bibliographic, coupled with the handling of questionnaires that were applied between members of the RCC. / A Renovação Carismática Católica tem uma presença marcante no catolicismo brasileiro durante o século XX. Trata-se de um movimento eclesial que provocou diversos desdobramentos na configuração do catolicismo depois do Concílio Vaticano II. A RCC se tornou espaço de elaboração e de encontro da identidade religiosa para muitos católicos. Esta pesquisa procura entender como se processou esse fenômeno a partir do conceito tipológico de Convertido proposto por Danièle Hervieu-Léger. Neste percurso abordam-se questões concernentes à RCC, passando pelo seu embate inicial com a pluralidade do catolicismo transformador esboçado pelas CEBs, além do catolicismo institucional, e com o catolicismo devocional muito forte no Brasil, pelo seu surgimento e expansão, com destaque para a significação do advento das Novas Comunidades no interior da RCC, bem como da relação entre as características de elaboração da identidade religiosa, cultivada na RCC e a modernidade. A metodologia usada é preponderantemente bibliográfica, conjugada com o manuseio de questionários que foram aplicados entre membros da RCC.

The Spirit tradition is a fairly new tradition with its essential focus on experiencing the Holy Spirit. This tradition has made its latest and most influential appearance during the Azusa street revival in Los Angeles at the start of the 1900s. This has started a new wave or move if you want across the earth andhas made inroads into most other existing traditions. It is a tradition fashioned by the needs of believers and the reality of experiencing the Holy Spirit. Worship is a vital part of any Charismatic church service. Upbeat music with talented bands is up front and ready to lead people into passionate and expressive worship. Their worship stretches further than just music. They attempt to fashion their lives as a worship offering to God. Within the Charismatic tradition, the word Liturgy is unheard of, even though it is part of their service. Part of this worship includes the celebration of Communion. Communion is celebrated all over the world in most Christian churches. It has been one of the most sacred sacraments of the church through the centuries. With it came many feuds over doctrine and challenges regarding the form, meaning, presence, elements and so forth. It has been thecenter of many debates. But it still remains central to any believer. The researcher has looked at the history of the Spirit tradition within chapter 2 with its main focus on liturgical rituals of healing, exorcism and speaking in tongues. These rituals are researched and traced all through history. The rituals are present and active in every era the researcher looked at. The Theology of the spirit tradition was also explored. She then went on to look at the history of the Eucharist. The changes and forms were noted. A deeper understanding of the celebration of the Eucharist was realized and the Theology depicted the differences in opinion. No current day practical theological research is complete without Empirical research. This made the researcher more involved. By participatory observation and questionnaires, essential information was gathered regarding how believers in Charismatic churches appropriate their participation during the celebration of Communion. New insights were gained. Based on this research the researcher came to the conclusion that the Meal-and the Spirit worship traditions can come together in a more meaningful way. The true meaning needs to be taught to believers so that a deeper knowledge of the truth of Communion can be gained. Communion cannot remain watered-down and enter as an afterthought during a service. It has the potential to be an incredible experience by any Christian believer. When the Spirit and the Meal can be brought together in a more meaningful way, it has the potential to become the future of Charismatic worship. This conclusion is worked out in some detail in the final chapter. / Dissertation (MA Theol)--University of Pretoria, 2013. / gm2014 / Practical Theology / unrestricted

Historians have long noted Joseph Smith's early interest in Methodism. Demographic studies of early Mormon converts have demonstrated further that many of those attracted to the Mormon message on both sides of the Atlantic came from Methodist backgrounds. These two points, and the many similarities between Methodist and Mormon beliefs and practices, have led many scholars to suggest that Smith's church was influenced by the Methodists who joined the movement. This thesis explores the Methodist backgrounds of those Methodists who converted to the Church of Jesus Christ of Latter-day Saints from 1830, when Joseph Smith formally organized his church(originally called the Church of Christ), to 1838, when the Latter-day Saints moved to Nauvoo, Illinois, and the church experienced a transformation in its theology, worship practices, and organizational structure. I argue that Methodism fundamentally shaped the ways that early Mormonism developed in its first eight years. This was a result of both Methodism's rapid growth and expansive influence in antebellum America and the many early Mormon converts who had previously affiliated with Methodism. This thesis contains four chapters. Chapter 1 examines the historiography on the subject, summarizing the demographic studies previously conducted and the conclusions drawn by other historians. It also provides the theoretical framework that shaped the thesis. Chapter 2 analyzes the conversion narratives of the early converts to Mormonism who came from Methodist backgrounds. I show that these converts generally maintained a positive view of Methodism even after their conversion to Mormonism, and viewed their belief in dreams and visions and the acceptance of charismatic religious experience they were taught while Methodists as instrumental in their eventual acceptance of the Mormon message. Chapter 3 explores an extended analysis of Joseph Smith's various recollections of his "first vision" within the context of Methodist conversion narratives of the era. By analyzing the first vision within the Methodist context, I seek to harmonize key discrepancies in Smith's early and later narratives while still allowing each version to speak for itself. Chapter 4 surveys early Mormon church organization and worship and compares it to that of early American Methodism in an effort to better contextualize early Mormonism within the culture from which it arose and developed. This chapter concludes with a brief summary of the lasting influence of Methodism on Mormon religiosity.

Crisis represents an important contextual variable in the leader-follower relationship. Never is it as important as in times of “shock” when followers experience intense uncertainty and seek for sources of protection and guidance, that leaders are required to step in and find appropriate ways to alleviate fears, restore a sense normalcy, and maintain effective functioning. Over the years, studies from multiple disciplines have accumulated to a large body of literature on the topic of crisis leadership, informing the current understanding of how crises can be defined and the role of leadership in steering followers through them. However, despite a vast empirical base, important aspects in the analysis are missing, leaving the field to suffer from three fatal flaws. First, insights into the precise working of crisis leadership phenomena have remained restricted as the majority of existing studies limit their investigation to isolated and coarsely conceptualized crises. Second, past research efforts have focused on acute crisis management as the solitary leadership function, disregarding the potentially insightful study of crisis leadership across different stages of the crisis lifecycle. Third, a problematic imbalance is observable in the field that overemphasizes the analysis of particular leadership theories (i.e., charismatic-transformational leadership) to the neglect of testing the effectiveness of other leadership approaches as crisis responses. Altogether, there has been no effort to investigate crisis leadership in a systematic and integrative manner that acknowledges the breadth of what both the notions of crisis and crisis leadership encompass. This dissertation addresses these issues with the objective of gaining novel insights on the effectiveness of different leadership styles in different crisis contexts. Synthesizing the large and disparate body of literature of crisis leadership, the current work applies theories from the safety sciences, small group research, and the management field to widen the scope of previous analyses. Specifically, it develops a theoretical framework that integrates the insights gained from these domains by utilizing a tripartite crisis lifecycle approach, identifying the stages of pre-crisis, crisis, and post-crisis, as the basis for further study. Based on these stages, the notion of crisis is expanded by conceptualizing it in terms of (precursory) critical incidents, (acute) team crises, and (fully manifested) organizational crises. The framework broadens the research perspective by recognizing that prevention, intervention, and resolution of crisis are equally important functions of crisis leadership. Using this framework as a departure point for empirical investigation, relationship-based, motivation-based, and functionally-based leadership approaches are examined across the crisis stages in three empirical studies. Study 1 focuses on the pre-crisis stage and examines how relationship-oriented leadership forms support the preventive function of crisis leadership by promoting the reporting of critical incidents. Building on social exchange and social identity theory, this study disentangles how leader-member exchange (LMX) influences reporting of incidents in healthcare organizations through two different mechanisms. Using survey data of 15 hospitals in Germany (N = 436) and structural equation modelling, it reveals that LMX increases both reporting-specific trust and organizational identification of employees, which in turn positively affects reporting of incidents. Furthermore, top management support is found to moderate the link between LMX and reporting-specific trust, indicating a compensatory effect of LMX for followers who perceive management support to be low. In addition, codification of safety regulations is found to moderate the link between organizational identification and reporting of incidents, indicating that the institutionalization of safety norms through a strong follow-through of the organization facilitates reporting for highly-identified employees. The findings of Study 1 demonstrate that crisis leadership can be enacted at both the supervisory and top management level and illustrate that the resulting increase of followers’ crisis preventive behaviour can be motivated from different sources. Study 2 focuses on the crisis stage and examines how motivational leadership approaches aid the intervention function of crisis leadership by influencing follower performance in team crises. This study extends charismatic leadership research by identifying boundary conditions under which charismatic leadership in teams does not improve but can even hurt follower performance. Specifically, it proposes that while charismatic leadership generally leads to higher performance in team-based settings, the occurrence of a team crisis decreases performance. In addition, the follower attribute of self-direction is hypothesized to interact with charismatic leadership and team crisis such that charismatic leadership adversely impacts performance in a team crisis if followers’ self-direction is high rather than low. The theoretical propositions are tested in a laboratory setting that uses the cover story of a brainstorming competition (N = 88) intended to promote the sales of controversial consumer products, and experimentally manipulates team crisis in the form of value-based critical team events and leadership in the form of a rhetoric-based charismatic crisis intervention. The findings support the propositions of the three-way interaction. In sum, Study 2 provides first experimental evidence that charismatic leadership can have negative performance effects in specific types of team crises, if such leadership is enacted on highly self-directed followers. Study 3 focuses on the post-crisis stage and examines how functional leadership approaches assist the resolution function of crisis leadership in different types of organizational crisis. This study proposes that different crisis situations necessitate alternative leadership styles, which may additionally depend on follower characteristics. To this effect, it examines the interplay of (a) crisis types (sudden vs. gradual) with (b) leadership styles (pragmatic vs. charismatic), and (c) follower characteristics (pragmatism vs. idealism), hypothesizing favourable leader evaluations based on a principle of fit. The proposed relationships are tested in three experimental substudies (Ns = 62, 49, 204). Substudy 1 shows that pragmatic leadership is evaluated more favourably than charismatic leadership in gradual (vs. sudden) crises. Substudy 2 identifies the time horizon of crisis consequences as a further boundary condition and highlights that charismatic leadership can, conversely, be evaluated more favourably than pragmatic leadership if crisis consequences are perceived to manifest in the distant (vs. in the near) future. Substudy 3 replicates and extends the findings of Substudy 1 by providing evidence that the positive effects of pragmatic leadership are mediated by collective crisis efficacy and that this effect is enhanced for individuals high in pragmatism. The results of Study 3 indicate that both pragmatic and charismatic leadership represent a potentially effective approach to crisis leadership; however, their effectiveness depends on the specific crisis circumstances and the expectations that different types of followers have towards the ideal crisis leader. Combined, the findings of the three studies offer novel theoretical conclusions that are integrated in an overarching model of crisis leadership. This model advances four propositions concerning leadership in times of crisis related to (1) the formation of the leader-follower-relationship as a basis for crisis leaders’ social influence attempts, (2) the relevance of context factors found in the organizational environment, the individual follower, and the crisis itself, (3) the specific mechanisms that underlie the crisis leadership process, and (4) the different domains of organizational life that are affected by crisis leadership. The empirical studies contribute to research in unique ways. Study 1, in departure from research on organizations that have already achieved the goal of being “crisis-prepared” (i.e., high-reliability-organizations), extends the analysis to the healthcare sector by linking ideas and insights from the safety sciences with those from organizational behavior research. It tests a dual-process model of LMX that advances the social exchange and social identity literature and provides insights on how supervisory leadership interacts with higher level leadership functions in preventing crisis escalation. Study 2, in contrast to previous research on charismatic crisis leadership which has primarily found positive effects in large-scale crises, detects potentially negative effects at the team level. By applying a novel operationalization of crisis in the form of critical team events and considering the individual difference variable of self-direction, it adds to the event-based crisis literature and answers scholarly calls for a more follower-centric view of leadership. Study 3 takes up a new development in the leadership field by experimentally investigating pragmatic leadership approaches in a crisis context for the first time. It builds on a theoretically established, but as of yet empirically unexplored crisis typology in order to gain novel insights into the fit between crisis type, leadership style, and follower characteristics, and identifies boundary conditions in a moderated-mediation framework that simultaneously recognizes collective crisis efficacy as an important mechanism. Taken as a whole, the dissertation’s primary contribution is that it develops and empirically tests a theoretical framework that uniquely integrates multiple crisis conceptualizations situated at different stages of the crisis lifecycle with important, so far disregarded leadership approaches. In doing so, the current work informs the understanding of crisis leadership also from a practical point of view: The findings highlight the importance of leader adaptability and point out concrete ways of selecting and training leaders for assignment in crisis contexts. By virtue of a solid understanding of the nature of a crisis and its specific leadership requirements, crisis leaders can be better prepared to effectively engage their followers in different crisis situations with the aim of achieving desired outcomes despite difficult circumstances. / Krisen stellen eine wichtige Kontextvariable in der Beziehung zwischen Führungskraft und Geführten dar. Nie ist es so wichtig wie in Zeiten eines „Schocks“, wenn Geführte intensive Unsicherheit erleben und nach Schutz und Orientierung suchen, dass Führungspersonen eingreifen und angemessene Wege finden müssen, um Ängste zu lindern, ein Gefühl der Normalität wiederherzustellen, und die effektive Bearbeitung von vorhandenen Aufgaben sicherzustellen. Im Laufe der Jahre haben Studien aus den verschiedensten Disziplinen eine umfassende Literatur zum Thema Krisenführung zusammengetragen, die zum heutigen Verständnis des Krisenbegriffs sowie der Rolle der Führung in Zeiten der Krise beitragen. Trotz einer großen empirischen Basis sind allerdings wichtige Aspekte in der Analyse bisher noch nicht berücksichtigt und das Feld leidet an drei erheblichen Schwächen. Erstens ist die Kenntnis zu den genauen Wirkmustern der Krisenführung bisher begrenzt, da die meisten der vorhandenen Untersuchungen ihre Analysen auf voneinander isolierte und grob konzeptualisierte Krisen beschränkt haben. Zweitens haben sich vergangene Untersuchungen auf das aktive Krisen-Management als die einzige Führungsaufgabe konzentriert, ohne die potenziell interessante Analyse der Krisenführung in den verschiedenen Phasen einer Krise im Rahmen ihres Lebenszyklus zu berücksichtigen. Drittens ist im Forschungsfeld ein problematisches Ungleichgewicht zu beobachten, das die Analyse von bestimmten Führungstheorien (insb. die charismatisch-transformationale Führungstheorie) überbetont – zu Ungunsten einer Prüfung der Wirksamkeit anderer Führungsstile als alternative Krisenreaktionen. Insgesamt gab es bisher noch keine systematische und integrative Untersuchung der Führung in Krisenzeiten, welche der Bandbreite dessen, was sowohl der Begriff der Krise als auch der der Krisenführung umfasst, gerecht werden würde. Diese Dissertation befasst sich mit diesen Problemen und hat als Ziel, neue Erkenntnisse zu der Wirksamkeit verschiedener Führungsstile in unterschiedlichen Krisenkontexten zu gewinnen. Die vorliegende Arbeit synthetisiert die umfangreiche und verstreute Literatur zum Thema Krisenführung und zieht Theorien aus den Sicherheitswissenschaften, der Kleingruppenforschung und dem Management-Bereich heran, um den Umfang der bisherigen Analysen zu erweitern. Insbesondere entwickelt die Arbeit ein theoretisches Rahmenmodell, das die aus diesen Bereichen gewonnenen Erkenntnisse integriert und einen dreigliedrigen Ansatz des Lebenszyklus von Krisen nutzt, um die Phasen vor der Krise, während der Krise und nach der Krise als Grundlage für weitere Forschungsbemühungen zu identifizieren. Basierend auf diesen Phasen wird der Begriff der Krise durch die Konzeptualisierung als kritische Ereignisse (Vorläufer einer Krise), Teamkrise (akuter Zustand einer Krise) und Organisationskrise (volle Manifestation einer Krise) ausgeweitet. Das Rahmenmodell erweitert die Forschungsperspektive durch die Erkenntnis, dass Prävention, Intervention, und Resolution der Krise gleichermaßen wichtige Funktionen der Krisenführung sind. Mit diesem Rahmenmodell als Ausgangspunkt für die empirische Untersuchung werden sodann beziehungsbasierte, motivationsbasierte, und funktionsbasierte Ansätze der Führung entlang den Krisenphasen in drei empirischen Studien untersucht. Studie 1 konzentriert sich auf die Phase vor dem Eintreten der Krise und untersucht, wie beziehungsorientierte Formen der Führung die präventive Funktion der Krisenführung durch die Förderung des Meldens von kritischen Ereignissen unterstützen. Basierend auf der sozialen Austausch- und sozialen Identitätstheorie zeigt diese Studie auf, wie Leader-Member Exchange (LMX) auf das Melden von kritischen Ereignissen im Gesundheitswesen über zwei verschiedene Mechanismen wirkt. Unter Nutzung von Fragebogendaten aus 15 Krankenhäusern in Deutschland (N = 436) und mittels Strukturgleichungsanalyse zeigt sich, dass LMX sowohl das den Meldestrukturen entgegengebrachte Vertrauen sowie die organisationale Identifikation der Mitarbeiter erhöht, was sich wiederum positiv auf das Melden von kritischen Ereignissen auswirkt. Darüber hinaus zeigen die Befunde, dass Unterstützung vonseiten des Top-Managements die Beziehung zwischen LMX und Vertrauen moderiert, was auf eine kompensatorische Wirkung von LMX für Geführte hinweist, die eine geringe Management-Unterstützung wahrnehmen. Außerdem wird aufgedeckt, dass die Verschriftlichung von Sicherheitsrichtlinien die Beziehung zwischen organisationaler Identifikation und dem Melden von kritischen Ereignissen moderiert, was vermuten lässt, das die Institutionalisierung von Sicherheitsnormen im Sinne einer hohen Implementierungstiefe organisationaler Maßnahmen das Meldeverhalten für hoch identifizierte Mitarbeiter verbessert. Die Ergebnisse von Studie 1 zeigen, dass Krisenführung sowohl auf der Vorgesetzten- als auch der Top-Management-Ebene stattfinden kann und veranschaulicht, dass die daraus resultierende Anregung der Krisenpräventionsbemühungen der Geführten aus verschiedenen Quellen motiviert sein kann. Studie 2 konzentriert sich auf die akute Krisenphase und untersucht, wie motivationale Führungsansätze die Interventionsfunktion der Krisenführung durch Beeinflussung der Geführtenleistung in Teamkrisen fördert. Diese Studie erweitert die Literatur zur charismatischen Führung und identifiziert Randbedingungen, unter denen charismatische Führung in Teams die Leistung von Geführten nicht verbessert, sondern sogar verschlechtern kann. Obwohl charismatische Führung in der Regel zu einer höheren Leistung in teambasierten Kontexten führt, nimmt die Studie an, dass das Auftreten einer Teamkrise die Leistung senkt. Darüber hinaus wird erwartet, dass ein Persönlichkeitsmerkmal der Geführten, die Selbstbestimmung, mit charismatischer Führung und der Teamkrise so interagiert, dass charismatische Führung sich negativ auf die Leistung während einer Teamkrise auswirkt wenn die Geführten eine hohe statt einer geringen Selbstbestimmung aufweisen. Die theoretischen Annahmen werden in einer Laborstudie getestet, die als Coverstory einen Brainstorming-Wettbewerb (N = 88) nutzt, bei dem der Verkauf von umstrittenen Verbraucherprodukten gefördert werden soll, und manipuliert experimentell die Teamkrise in Form eines wertebasierten kritischen Team-Ereignisses sowie Führung in der Form einer Rhetorik-basierten charismatischen Krisenintervention. Die Ergebnisse unterstützen die theoretischen Annahmen einer Dreifach-Interaktion. In der Summe erbringt Studie 2 den ersten experimentellen Nachweis dazu, dass charismatische Führung negative Leistungsauswirkungen in bestimmten Arten von Teamkrisen haben kann, wenn die Führung auf hoch selbstbestimmte Geführte trifft. Studie 3 konzentriert sich auf die Phase nach dem Eintreten der Krise und untersucht, wie funktionale Führungsansätze die Krisenresolution in unterschiedlichen organisationalen Krisen unterstützen. Diese Studie nimmt an, dass unterschiedliche Krisensituationen alternative Führungsstile erfordern, was zusätzlich von den Eigenschaften der Geführten abhängt. Zu diesem Zweck untersucht sie das Zusammenspiel von (a) Krisentypen (plötzlich vs. graduell) mit (b) Führungsstilen (pragmatisch vs. charismatisch) und (c) Geführteneigenschaften (Pragmatismus vs. Idealismus) und stellt die Hypothese auf, dass Führungskräfte bei Passung dieser Faktoren vorteilhaft bewertet werden. Die theoretischen Annahmen werden in drei experimentellen Teilstudien getestet (Ns = 62, 49, 204). Teilstudie 1 zeigt, dass pragmatische Führung im Vergleich zu charismatischer Führung als effektiver in graduellen (vs. plötzlichen) Krisen evaluiert wird. Teilstudie 2 identifiziert den Zeithorizont von Krisenfolgen als weitere Randbedingung und hebt hervor, dass charismatische Führung umgekehrt besser als pragmatische Führung bewertet werden kann, wenn die Krisenfolgen als weit entfernt in der Zukunft (vs. nah in der Zukunft) wahrgenommen werden. Teilstudie 3 repliziert und erweitert die Befunde von Teilstudie 1 und erbringt den Nachweis, dass die positiven Effekte pragmatischer Führung durch kollektive, krisenbezogene Selbstwirksamkeit vermittelt wird und dass dieser Effekt für Personen mit hoher pragmatischer Grundausrichtung stärker ausfällt. Die Ergebnisse von Studie 3 zeigen, dass sowohl pragmatische als auch charismatische Führung einen potenziell wirksamen Ansatz der Krisenführung darstellen; allerdings hängt deren Wirksamkeit von den spezifischen Krisenbedingungen sowie den Erwartungen ab, die unterschiedliche Geführte von dem idealen Krisenführer haben. In der Gesamtheit lassen sich durch die Ergebnisse der drei Studien neue theoretische Schlussfolgerungen ziehen, die in einem übergreifenden Modell der Krisenführung integriert werden. Dieses Modell trifft vier Aussagen über das Führen in Krisenzeiten in Bezug auf (1) den Aufbau der Beziehung zwischen Führungskraft und Geführten als Grundlage für soziale Einflussversuche seitens des Krisenführers, (2) die Relevanz von Kontextfaktoren im organisationalen Umfeld, in der Person des Geführten, und der Krise selbst, (3) die spezifischen Mechanismen, die dem Prozess der Krisenführung zugrunde liegen, und (4) die verschiedenen Bereiche der organisationalen Lebenswelt, die von Krisenführung berührt werden. Die empirischen Studien liefern jeweils einen eigenen theoretischen Beitrag zur Forschung. Studie 1, in Ergänzung zu wissenschaftlichen Befunden zu Organisationen, die bereits das Ziel der „Krisenbereitschaft“ erreicht haben (i.e., High Reliability Organisationen), weitet die Analyse durch Verknüpfung von Erkenntnissen der Sicherheitswissenschaften mit denen der Organisationspsychologie auf den Gesundheitssektor aus. Die Studie testet ein duales Prozessmodell von LMX, das die Literatur der sozialen Austausch- und sozialen Identitäts-Theorie erweitert und Erkenntnisse dazu gewinnt, wie Führung des direkten Vorgesetzen mit übergeordneten Führungsfunktionen bei der Verhinderung einer Kriseneskalation interagiert. Studie 2 entdeckt entgegen bisheriger Forschung, die in erster Linie positive Effekte charismatischer Führung bei Großkrisen gefunden hat, potenziell negative Auswirkungen dieses Führungsstils auf Teamebene. Durch die Anwendung einer neuartigen Operationalisierung von Krisen in Form von kritischen Team-Ereignissen und unter Berücksichtigung der individuellen Variable der Selbstbestimmung, dockt sie an die ereignisbasierte Krisenliteratur an und erfüllt wissenschaftliche Forderungen nach einer stärkeren Betrachtung der Zusammenhänge aus der Geführtenperspektive. Studie 3 nimmt eine noch sehr junge Entwicklung in der Führungsforschung auf und untersucht mit einem experimentellen Ansatz erstmalig pragmatische Führungsansätze im Krisenkontext. Basierend auf einer theoretisch etablierten, aber empirisch bisher noch nicht untersuchten Krisentypologie, eröffnet die Studie neue Einblicke in die Passung zwischen Krisentyp, Führungsstil und Geführteneigenschaften, und identifiziert Randbedingungen in einem moderierten-Mediations-Modell, das darüber hinaus die kollektive, krisenbezogene Selbstwirksamkeit als wichtigen Mechanismus identifiziert. Als Ganzes genommen ist der wesentliche Forschungsbeitrag der Dissertation die Entwicklung und Testung eines theoretischen Rahmenmodells, das verschiedene Krisenkonzeptualisierungen in unterschiedlichen Phasen des Krisenlebenszyklus mit wichtigen, bisher vernachlässigten Führungsansätzen vereint. Dabei vertieft die vorliegende Arbeit das Verständnis der Krisenführung auch aus praktischer Sicht: Die Ergebnisse unterstreichen die Bedeutung der Anpassungsfähigkeit von Führungskräften in Zeiten der Krise und zeigen konkrete Möglichkeiten der Auswahl und Entwicklung von Führungskräften für deren Einsatz in Krisenkontexten auf. Durch das genaue Verständnis der Eigenschaften einer Krise und ihrer spezifischen Führungsanforderungen können Krisenführer besser darauf vorbereitet werden, auf effektive Art und Weise ihre Geführten in verschiedenen Krisensituationen zu motivieren, um gewünschte Ergebnisse trotz schwieriger Umstände zu erreichen.

The Scriptures, as found in the Old and New Testaments, are foundational to a genuine Christian spirituality. Among the different existing approaches to spirituality, the evangelical and charismatic churches in South Africa today need to rediscover a distinctive biblical approach to spirituality for themselves in order to facilitate the discipleship of their own members. A holistic biblical spirituality can also serve society in practical ways and challenge the perceptions and practices of a South African society which is seeking to advance without religious foundations. / Philosophy and Systematic Theology / M.Th. (Christian Spirituality)

The main goal of this study is to demonstrate the role of the Holy Spirit in building up Church unity, based on the exegesis of I Corinthians. The current theme is urgent; however, little attention has been paid to it in research literature. We have noted that it is not human wisdom but the Holy Spirit who is the key to our faith, salvation, and understanding of divine mysteries. The Holy Spirit along with Christ brings forward the building of the Church and guides it. One Spirit is the foundation for Church unity. The Holy Spirit administers spiritual gifts according to His will and establishes their orderly operation. Seeking the guidance of the Spirit, trusting and obeying Him brings unity, whereas following different authorities, mistrusting and disobeying Him results in disunity. / Biblical and Ancient Studies / M. Th. (New Testament)

The Pentecostal and Neo-Pentecostal movements propose a subsequent to salvation Spirit baptism. This baptism is viewed as an experience in which the Spirit either confers or awakens gifts within the life of the believer. The thesis ofthis paper is that Spirit baptism occurs at conversion. Spirit filling on the other hand is one of many metaphors to describe the work of the eschatological Spirit subsequent to salvation. This distinguishing of Spirit baptism and Spirit filling is different to the Pentecostal and Neo-Pentecostal idea that Spirit baptism and Spirit filling are synonymous experiences that occur at some point subsequent to salvation. / Christian Spirituality, Church History and Missiology / Th. M. (Systematic Theology)

Christian Spirituality, Church History and Missiology / D. Th (Christian Spirituality, Church History and Missiology)