Text in Afrikaans / Die kerk, in sy bree gesien, is tans in 'n 'nie-groei-kultuur' vasgeval. Daar is by min gemeentes 'n opregte las vir verlorenes te bespeur. Leiers het 'n gemaksone van professionalisme en instandhouding betree waar die groei van gemeentes me hoog op hul agenda geplaas word nie. Hierdie instandhoudingsingesteldheid en derhalwe 'n uitsluitlik na-binne-gerigte bedieningsfilosofie, het grootliks tot geringe groei en soms ook agteruitgang bygedra. Die omvangryke veranderinge in die samelewing gaan nie deur die kerk vrygespring word nie. Vandag kan kerke nie meer vanselfsprekend op die tradisionele ondersteuning en lojaliteit van mense sowel as die samelewing aanspraak maak nie. Die kerk is in 'n groot mate uitgeskuif en geniet nie meer dieselfde kollig as in die verlede nie. Groot 'kerklike grondgebied' is reeds afgestaan. Leiers is deel, en gevolglik ook 'n produk, van die huidige kerklike situasie waar belangeloosheid ten opsigte van gemeentegroei dikwels 'n algemene verskynsel is. Vanwee strukture soos die herder-kudde-model, is lidmate vir jare buite bedieningsgeleenthede gehou. Die bediening was as die verantwoordelikheid van leiers beskou. Die rol van lidmate is tans besig om groot veranderinge te ondergaan, aangesien gewone lidmate toenemend in dienswerk opgeneem word. Vrae wat reeds gevra word, is: Wat gaan die unieke rol van leiers in die toekoms wees? Wie is vir groei-inisiatief verantwoordelik? Die probleem waarmee leiers tans te make het, is hul behendigheid om die uitdagings en eise van 'n nuwe kerklike paradigma te ontmoet, veral in 'n mondering wat vir 'n uitgaande paradigma bedoel is. Baie kritiek word teen opleidingsmodelle gerig, maar wesenlik is die probleem in 'n gevestigde "mind-set" gesetel. Groeiende gemeentes wereldwyd toon dat hul leiers 'n sleutelrol in die groeipotensiaal van die gemeente speel en leiers van hierdie gemeentes het die voortou geneem om nuwe moontlikhede en modelle van leierskap uit te stal. Daar sal totaal nuut oor leierskap gedink moet word indien ons die groei van gemeentes ten doel het. In hierdie navorsing word leierskaptendense in die algemeen, asook leierskaptendense spesifiek in groeiende gemeentes, ondersoek. 'n Teorie vir 'groei-leierskap' word dan hieruit ontwikkel en aangebied. / The church is not experiencing a lot of growth at the moment. A number of congregations have no urge to find the lost ones. Growth is not a priority, due to leaders maintaining instead of expanding the congregation. This philosophy to maintain resulted into an inward practice which contributed to little growth, more seriously even a decline in total membership. The numerous changes experienced by the community at large will also fall the church to victim. The church has lost support simply because of a total lack in the so-called traditional loyalty and support. The church is no more the focus as in the past, it has been side-lined. The church has already lost greatly. Church leaders, as such products of the present day situation in the church, have been part of this culture of non-interest in the growth of the congregation. The typical evangelistic model of shepherd and flock left the ordinary members of the congregation out in the cold. The ministry was the responsibility of the church leaders, however the role of the ordinary members of the congregation is changing as they too are becoming more involved in ministry. Questions such as the following come to the fore: What is the unique role of church leaders going to be in future? Who's going to be responsible for growth inisiatives in the church in future? The problem facing church leaders of the day, is their total lack to meet the challenges and demands. The new evangelistic paradigm especially calls for an outgoing approach. Criticism has been given against the training of leadership but most probably the problem lies within their established mind-set". Globally, congregations which are experiencing large growth, has proved their leaders to play a paramount role in exploiting their growth potential. Such leaders were in the forefront of new leadership exhibiting the same qualities. If the growth of the various congregations is of importance, then the whole issue around leadership will have to be adapted and renewed. This research contains leadership tendencies in general, as well as leadership tendencies in growing congregations. A theory for "growth-leadership" will be developed and presented from this. / Practical Theology / Th.D. (Practical theology)

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

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

Cette thèse a pour objet les corrélations existant entre le leadership charismatique populiste et la politique extérieure vénézuélienne alors que, traditionnellement, ces deux objets sont considérés indépendamment l’un de l’autre. L’étude géo-historique de la construction de l’État-Nation vénézuélien aux XIXe et début du XXe siècles explique celle d’une « identité de corps ». L’État précède la Nation qui se construit par le conflit externe et la reconnaissance mutuelle, à la faveur de leaderships politiques dominants (personnalistes et/ou autoritaires) et, pour surmonter le traumatisme suscité par ces conflits et l’échec du projet supranational réunificateur (Grande Colombie), de représentations politiques mythifiantes du peuple et du pouvoir. Ce processus présage le façonnage d’une matrice populiste du politique ayant vocation à compléter cette identité en prolongeant l’interpellation du peuple, tant à l’intérieur qu’à l’extérieur. Ce travail se focalise alors sur les mécanismes de construction et de routinisation du leadership charismatique populiste d’Hugo Chávez Frías et étudie les canaux de diffusion et de globalisation de ce type de leadership qui sont aussi ceux de la diplomatie multiple « bolivarienne ». Ainsi, le peuple n’est plus seulement un groupement de nationaux vénézuéliens mais une communauté « bolivarienne » plus élargie. Le populisme n’est plus envisagé comme un moment ni comme s’exprimant exclusivement sur le territoire national, mais comme un système global qui alimente autant qu’il se nourrit de l’autre et de l’extérieur. La politique extérieure peut alors être analysée sous l’angle d’une politique transnationalisée. / This thesis aims to show evidence for existing correlations between populist charismatic leadership and the Venezuelan foreign policy, whilst these two topics are traditionally considered independently from each other. The geo-historical study of the construction of the Venezuelan nation state in the nineteenth and early twentieth centuries explains its « corporate identity ». The state precedes the nation that builds up from external conflict and mutual recognition, for dominant political leadership reasons (personalistic and / or authoritarian), and to overcome the trauma caused by the conflict and the failure of the unifying supranational project (Gran Colombia) by mythifying political representations of the people and power. This process suggests the shaping of a populist political matrix aiming to complete this identity by prolonging the appeal to the people, both inside and outside the country. The work then focuses on mechanisms aiming at building and routinizing Hugo Chávez Frías’s charismatic and populist leadership. It also studies the broadcasting channels and the globalization of this type of leadership which are similar to the « Bolivarian » multiple diplomacy. Thus, the people are no longer just a group of Venezuelan nationals but a much wider « Bolivarian » community. Populism is no longer conceived as a moment nor considered as expressing itself exclusively within the country, but as a global system that feeds as much as it is fed from others and from the outside. Foreign policy can thus be analyzed in terms of a transnationalized policy.

Cette thèse s’appuie sur une approche empirique et épistémologique qualitative basée sur des entretiens semi-directifs, un questionnaire auto-administré et une observation ethnographique. Elle est construite à partir de l’analyse des rapports sociaux de genre dans les représentations des femmes au sein des Églises pentecôtistes congolaises. En interrogeant différentes trajectoires de vie, d’engagement et de vocation pastorale et/ou épiscopale des femmes, elle cherche à comprendre comment articuler à la fois la dimension genrée et le désir des femmes d’exercer une profession historiquement conjuguée au masculin dont l’accès leur avait été longtemps fermé. Si, dans l’économie du temps qui court, être pasteur dans cette religion d’éveil apparaît comme un ascenseur social ou une élévation qui nourrissent l’ambition à l’acquisition de la prospérité matérielle et spirituelle, le pastorat exercé au féminin pose une série d’interrogations : comment interpréter la facilité avec laquelle on devient pasteur en République Démocratique du Congo ? De quelle manière définir le rôle actuel des femmes qui exercent le métier de pasteur ou d’évêque ? Comment penser la tension permanente entre la visibilité du travail des femmes à travers l’exercice de la profession religieuse au sein du pentecôtisme et la prégnance des stéréotypes liés à leur supposée subalternation ou à l’incompatibilité du corps féminin à des fonctions de direction restées longtemps le pré carré des clercs masculins ? Comment conjuguent-elles foi, féminité, leadership et compétences professionnelles face aux défis actuels de la société en mutation ? Comment se définissent les rôles de pasteurs ou d’évêques lorsqu’ils se déclinent au féminin ? La fonction hiératique se modifie-t-elle dans ce cas de figure ? Quelles sont les nouvelles dimensions de l’exercice de la profession religieuse ? Sont-elles sociales, familiales, se réfèrent-elles à l’intimité personnelle ou à une nouvelle dimension du sacré ? Autant de questions auxquelles tente de répondre cette réflexion qui, par ailleurs, montre de nouvelles dimensions de l’exercice de la profession religieuse par le biais des femmes et apporte de nouvelles indications sur les changements religieux qui se sont opérés ces dernières années en Afrique noire en général et en RD Congo en particulier. / This PhD is based on a qualitative, empirical and epistemological approach relied on interviews, self-administered questionnaire and ethnographic observation. The analysis of gender relationships and representations of female pastoral labor in the Pentecostal churches is the main topic of this research. We are looking for life stories items and commitment in a pastoral or episcopal female vocation inasmuch to understand gendered dimension and the motives of the young ladies to look for such a well known male profession for which they have been banned for centuries. This religion of the Reborn seems to give an opportunity for climbing the social ladder and awakens the desire for material goods and spiritual prosperity. Many questions are at stake with the female pastoral vocation. How to interpret the ease with which one becomes a pastor (how shall we figure out) the fact that it is very easy to become a pastor in the Democratic Republic of Congo ? How to define the current female role of pastors or bishops ? How to understand the permanent tension between the female vocation, the social stereotypes and the linked body alienation ? Although, they must have leadership roles that have always been the privilege of the male clerics ? Facing the current challenges of a changing society, how do they combine faith, femininity, leadership and professional skills ? What are the roles of pastors and bishops when they belong to the female sex ? Does the hieratic function change in this case ? What are the new dimensions of the religious profession practice ? Are they more concerned with social or family issues ? Do they refer to personal intimacy or to a new dimension of the sacred ? This PhD is trying to answer all these questions. It shows moreover new faces of the religious profession practice through the coming out of female pastors and bishops. It provides new indications regarding the religious changes that have taken place in recent years in Sub- Saharan Africa in general and in DR Congo in particular.

Submitted by JOSIANE SANTOS DE OLIVEIRA (josianeso) on 2017-09-11T16:44:45Z No. of bitstreams: 1 Maria Clara Ramos Nery_.pdf: 1715693 bytes, checksum: 977bf15d4e683bcdeaa5d3060ecc3bbb (MD5) / Made available in DSpace on 2017-09-11T16:44:45Z (GMT). No. of bitstreams: 1 Maria Clara Ramos Nery_.pdf: 1715693 bytes, checksum: 977bf15d4e683bcdeaa5d3060ecc3bbb (MD5) Previous issue date: 2011-08-31 / Nenhuma / Esta tese apresenta essencialmente a busca de estabelecer o diálogo no âmbito da Sociologia da Religião, entre o moderno e o pós-moderno, a partir de estudos do Espiritismo kardecista na França e no Brasil e do neopentecostalismo, representado pela Igreja Universal do Reino de Deus. Assim, temos como primeira temática a relação entre sociedade e religião, abordando os autores clássicos da Sociologia e os fenômenos religiosos contemporâneos à luz dos clássicos, objetivando demonstrar a atualidade desses autores para a compreensão da relação de interdependência existente entre religião e sociedade e a permanência de suas contribuições para a análise do religioso na contemporaneidade. Depois temos a abordagem da relação religião e traços característicos típicos da modernidade e da pós-modernidade, procurando clarificar a questão: Podemos falar em religião moderna e pós-moderna? Questão essa que se faz importante, na medida em que os fenômenos religiosos não são refratários aos espíritos de época ou o espírito do tempo, pois trabalhamos modernidade e pós-modernidade como eventos que caracterizam a nossa historicidade. Faz-se uma análise do Espiritismo kardecista, primeiramente na França, demonstrando suas influências históricas que se constituíram enquanto força motriz de seu desenvolvimento, sucesso e também declínio no contexto da sociedade francesa. Segue-se com análise do Espiritismo kardecista no contexto da sociedade brasileira e as especificidades que possui em nossa realidade, que o diferenciam de sua matriz francesa, pois o Espiritismo kardecista, em terras brasileiras, assume uma configuração mais alicerçada em pressupostos tradicionais do Catolicismo. Finalmente, aborda-se a temática neopentecostalismo: entre o pré-moderno, o moderno e o pós-moderno? Objetiva-se relacionar o neopentecostalismo com os traços característicos típicos da pós-modernidade e seus determinantes, representado pela Igreja Universal do Reino de Deus, pois esta constitui-se no contexto do campo religioso brasileiro como um autêntico divisor de águas, pelo número crescente de seus adeptos e também por sua forte expansão em termos territoriais, bem como através de sua inserção que se encontra relacionada com os meios de comunicação de massa. Apresenta elementos que se distinguem das demais expressões de religiosidade constantes em nossa sociedade, pois possui uma forma toda característica de professar a fé cristã. Insere-se no contexto do mercado de bens materiais e simbólicos, característica essa que deve ser considerada enquanto primeva, em termos de uma abordagem do pós-moderno no contexto do universo de representações simbólico-religiosas. A presente tese constitui-se numa tentativa de dar um novo enfoque na relação entre religião e traços característicos típicos da modernidade e pós-modernidade, sem que se encontre presa por um único caminho, mas mostrar uma abordagem diferente das opções presentes no âmbito da Sociologia das Religiões. / This thesis presents essentially the search to establish dialogue within the sociology of religion, between the modern and postmodern from the Kardecism studied in France and Brazil and neo-Pentecostalism, represented by the Universal Church of the Kingdom of God. Thus we have as the first theme the relationship between society and religion, covering the classical authors of sociology and religious phenomena in the light of contemporary classics, aiming to demonstrate the relevance of these authors to understand the interdependent relationship between religion and society and the permanence of their contributions to the analysis of religion in contemporaneity. After, we have the approach of the relationship between religion and typical traits of modernity and post-modernity, seeking to clarify the question: can, we talk in modern and postmodern religion? It’s a question which is important as for as religious phenomena are not refractory to the spirits of the spirit of the season or time, for we work modernity and post-modernity as events that characterize our historicity. It is an analysis of Kardecism, first in France, demonstrating its historical influences that have formed as the driving force of development, success and decline in the context of French society. This is followed by analysis of Kardecism in the context of Brazilian society and the particular features in our reality, that differentiate it from its French headquarters, as Kardecism in Brazil assumes a traditional configuraction more assumptions rooted on of Catholicism. Finally, addresses the thematic Neo-Pentecostalism: between pre-modern, modern and postmodern? The aim is to relate the characteristic features typical of post-modernity and its determinants, represented by the Universal Church of the Kingdom of God, because this constitutes the contexts of the Brazilian religious field as a true watershed, the increasing number of its fans and also for its strong expansion in terms of territory, as well as through insertion which is related with the means of mass communication. It has elements which are distinguished from other constant expressions of religiosity in our society, because every feature has a way to profess the Christian faith. It inserts in the context of the market of material and symbolic, a characteristic that should be regarded as primal in terms of a postmodern approach in the context of the universe and religious-symbolic representations. This thesis constitutes an attempt to give a new focus on the relationship between traits typical of modernity and post-modernity, without being imprisoned by a single direction, but shows a different approach from the options present within the Sociology of Religions.

Made available in DSpace on 2016-04-25T19:20:13Z (GMT). No. of bitstreams: 1 Luzia Maria de Oliveira Sena.pdf: 5567574 bytes, checksum: 664c8a39ea9a548e807beab4d1adb365 (MD5) Previous issue date: 2011-05-11 / The subject of this research is to analyze the catholic parties called cristotecas , promoted since 2003 by the group Movimento Eclesial Aliança de Misericórdia , in São Paulo city. It aims to know the origin, the objectives, the organizative structure of the cristotecas , as well as the intents of the young people who take part of them and the influence of these parties over the youth. The cristotecas are analysed from the point of view of their inclusion in a wider context, configured by social and cultural changes the modern contemporary societies are passing over, whose transformations fall over the religious field and rouse new forms of organization and religious expressions. The focus of the investigation aims to verify how the music and the dance both coexisting along the human existence with religious purposes are used by the cristoteca not only for youth&#8223;s leisure and entertainment, but specially as an strategy of evangelization: to attract the young people, to provide them a religious experience and an encounter with God, and to bring them to the Catholic Church communitarian convivial / Esta pesquisa tem como objeto de estudo as baladas católicas, denominadas cristotecas, promovidas desde 2003 pelo Movimento Eclesial Aliança de Misericórdia, na cidade de São Paulo. Visa conhecer a origem, os objetivos, a estrutura organizativa das cristotecas, as motivações dos jovens que delas participam e a influência destas baladas na vida desses jovens. As cristotecas são analisadas a partir da sua inserção num contexto mais amplo, configurado pelas mudanças socioculturais por que passam as sociedades modernas contemporâneas, cujas transformações incidem sobre o campo religioso, suscitando novas formas de organização e expressões religiosas. O foco da investigação tem por objetivo verificar como a música e a dança &#61485; presentes no decorrer da história da humanidade com finalidade religiosa são utilizadas nas cristotecas, não apenas como um meio de lazer e entretenimento para a juventude, mas, especialmente, como uma estratégia de evangelização: atrair os jovens, proporcionar-lhes uma experiência religiosa, um encontro com Deus, e trazê-los para o convívio da Igreja Católica

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

Stockholm County is a post-industrial Swedish region characterized by high levels of mobility and technologization as well as ethnic and religious diversity. Among its religious minorities exist various strands of charismatic Christianity, some of which originate from the Pentecostal revival of the early 20th century and some of which belong to more recent movements. The aim of this ethnographic study is to examine how affiliates of the multicultural charismatic Christian congregation New Life Church practice religiosity within the context of their personal daily lives, within the framework of the general congregation and in terms of their involvements with other religious organizations in the area of Stockholm. Beginning with the assumption that the practice of contemporary religiosity and the development of a religious identity are part of an ongoing process of habituation, the study describes how practitioners cultivate a form of charismatic piety characterized by certain embodied orientations, patterns of ritualization and narrative genres. To shed further light on this process, it draws upon a variety of theories concerning ritualization, embodiment, performance, narratives and materiality. Apart from this, the study also constitutes an attempt to explore and measure the impact on the practitioners’ religiosity of late modern developments such as urbanization, detraditionalization and global mobility as well as the growing absorption in consumerism, emotional intimacy and the unfolding of the “authentic” inner self. While pursuing these ends, the study also calls into question previous assumptions about charismatic Christianity in Sweden, most particularly the assumption that today’s practitioners remain inclined to be entirely faithful to one given institution and its system of beliefs and practices. Indeed this view is directly challenged herein by the finding that contemporary charismatics are far more inclined to eclectically appropriate elements and models of thoughts from various contexts of origin as well as to affiliate with and/or visit multiple Christian institutions.

In this paper I aimed to explore the bodily experiences and expressions that Christian charismatics interpret as religious.  The so-called presence of God and the so-called gifts of the spirit were in focus in the gathering of information. My purpose was to find out how the social community of the Christian charismatics affects the subjective bodily experiences that are interpreted as religious by the individual. The main questions were: 1: How do Christian charismatics describe religious experiences and their effect on the body? 2: What bodily expressions of religious experience can be observed in Christian charismatic contexts? 3: Is there a common way of expressing the experience of God's presence (individually or in a group) and how, in this case, can any resemblance be explained? The methods used to answer these questions were qualitative interviews and participant observations, which then were analyzed by the anthropologist Thomas J. Csordas theory of embodiment. By applying his theory on a Swedish-based material I hope to bring a new perspective into the research on this subject and inspire to further research and curiosity about Christian charismatics in Sweden. In this essay phenomena such as falling in the spirit, speaking in tongues, and healing were analyzed. Some of the phenomena, which are interpreted as presences of God by the believer, could be explained according to the theory of embodiment, but some could not. The similarities of bodily religious experiences among different groups of Christian charismatics can be explained with the concept of habitus. That is because even though the groups may have long distances between them, the still share behaviors and belief systems , for example the Bible, as common ideas in the global habitus of Christian charismatics.