A hermeneutic phenomenological approach was used to investigate the meaning of everyday experiences of power. Twenty interviews were conducted wherein participants were asked to discuss situations where they were aware of power. They were asked one prompt question, “Think of a time when you were aware of power and describe that experience as fully as possible.” Thematic analysis yielded a structure that consisted of four themes, position, control, respect, and prestige, all situated within a ground of hierarchy. The understanding of power revealed by the data analysis was discussed in light of both qualitative and quantitative studies of power, particularly those that addressed French and Raven’s (1959) bases of power. French and Raven proposed that there were five forms of power: coercive, reward, legitimate, referent, and expert. Most experiences described within the current study can be classified according to their schema. Six situations, however, did not fit French and Raven’s typology. The power possessed by electronic equipment and natural/chance occurrences was discussed and represents a non-social power type that is characterized by an utter lack of control on the part of the participant. Furthermore, the underlying mechanism via which various types of power occur and interact with each other is not often addressed in the literature. The current findings, thus, serve to provide some insight into how power forms are experienced and made meaningful to the individual. Current findings suggest that a hierarchical relationship is the primary setting wherein power is identified and understood. Within the hierarchical relationship, various forms of power are drawn upon in order to gain and/or maintain control. The type, intensity, and successfulness of the type of power used is augmented by an individual’s position within the hierarchical relationship and by the reciprocity of respect that exists within the relationship. The presence of respect and prestige as figural elements in the experience of power are unique in that many studies that seek to understand and define power look to the amount of control that is possessed and/or exerted by power holders and ignore the impact of the perceptions of non-power holders.

Syftet med vår studie har varit att undersöka de handleddas upplevelse av handledaren utifrån den auktoritära respektive den mer jämlika handledarrollen. För att samla in vårt material genomförde vi semistrukturerade intervjuer med sex socialsekreterare från fem olika kommuner. Kravet var att de skulle ha haft extern handledning under minst tre år. Då vi avsåg att få fram de handleddas upplevelser använde vi oss av en kvalitativ forskningsmetod. Vi valde att använda oss av French och Ravens perspektiv på maktbaser för att analysera vårt material. Vårt huvudsakliga resultat visar i korta drag att några av de intervjuade socialsekreterarna har erfarenhet från auktoritära handledare men samtliga uppger att en auktoritär handledare inte är önskvärd. Däremot ser de som önskvärt att handledaren ska ha auktoritet. Vi fann att de handledda kan ha svårt att ifrågasätta handledaren. Bland annat beror det på att handledaren har en auktoritär framtoning men även att de handledda kan ha utsett handledaren till en sorts ”guru” som man inte gärna ifrågasätter. Vidare anser de handledda att det är nödvändigt att handledaren ska besitta expertkunskap, i annat fall anser de att handledningen blir meningslös. Det framkom även att de handledda har behov av att bli bekräftade i sitt arbete, en förutsättning för att de handledda ska se handledaren som duktig och kompetent.

The aim of this study is to gain insight into the leadership processes and dynamics operative in the early Pauline churches. The study is based on Paul’s Early Letters (i.e. 1 & 2 Thessalonians, Galatians, 1 & 2 Corinthians, and Romans) and uses a combination of socio-historical and exegetical approaches. The idea that leadership in the early Pauline churches was determined by wealth, social status, and patronage is prominent in the literature, and is examined in detail. Recent research on the economic stratification of first-century Graeco-Roman society challenges the idea that leadership in the early Pauline churches was exercised by wealthy patrons. It can be observed in the Early Letters that Paul’s leadership role was the most prominent one, and that other leaders, both local and itinerant, were regarded as his coworkers. The study therefore examines Paul’s thinking about his own leadership role, especially his ministry aims and methods. Two aims stand out: (a) that believers appear blameless at the return of Christ; and (b) that the body of Christ be built up. Paul saw himself as an apostle and as God’s coworker; he was convinced that the gospel, as God’s power for salvation, received through faith, was the means by which these aims would be accomplished. Therefore his ministry was first and foremost a ministry of the gospel which aimed to establish people in faith. Passages relating to Paul’s coworkers show that they were ministers of the gospel in their own right, and that they shared in all aspects of Paul’s ministry except those pertaining specifically to his apostleship. Paul often refers to his ministry as a grace that he has received from God. The ministry of others is similarly understood in terms of grace (Rom 12:3-6). This observation leads to a study of divine equipping in the ministry of Paul and his coworkers. I conclude that, for Paul, the work of the Holy Spirit in empowering leaders and making their work effective was fundamental to authentic ministry/leadership. Finally, theoretical perspectives from leadership studies and social psychology are used to bring conceptual unity to the exegetical results. A definition of leadership is formulated and the wellknown power/interaction model of French and Raven is adapted and used to analyse leadership in the early Pauline churches. The aim is to understand both theological and socio-historical aspects of leadership and how they interacted in the early Pauline communities. I conclude that leadership in these communities entailed a social process in which the most important forms of influence were spiritual and empowering. A local leadership role had begun to develop, but was not yet formalized into an official structure. Overall, I conclude that the gospel of Jesus Christ, as God’s power for the salvation of all who believe, was the central dynamic of leadership in the early Pauline churches. / PhD (New Testament), North-West University, Potchefstroom Campus, 2014

The aim of this study is to gain insight into the leadership processes and dynamics operative in the early Pauline churches. The study is based on Paul’s Early Letters (i.e. 1 & 2 Thessalonians, Galatians, 1 & 2 Corinthians, and Romans) and uses a combination of socio-historical and exegetical approaches. The idea that leadership in the early Pauline churches was determined by wealth, social status, and patronage is prominent in the literature, and is examined in detail. Recent research on the economic stratification of first-century Graeco-Roman society challenges the idea that leadership in the early Pauline churches was exercised by wealthy patrons. It can be observed in the Early Letters that Paul’s leadership role was the most prominent one, and that other leaders, both local and itinerant, were regarded as his coworkers. The study therefore examines Paul’s thinking about his own leadership role, especially his ministry aims and methods. Two aims stand out: (a) that believers appear blameless at the return of Christ; and (b) that the body of Christ be built up. Paul saw himself as an apostle and as God’s coworker; he was convinced that the gospel, as God’s power for salvation, received through faith, was the means by which these aims would be accomplished. Therefore his ministry was first and foremost a ministry of the gospel which aimed to establish people in faith. Passages relating to Paul’s coworkers show that they were ministers of the gospel in their own right, and that they shared in all aspects of Paul’s ministry except those pertaining specifically to his apostleship. Paul often refers to his ministry as a grace that he has received from God. The ministry of others is similarly understood in terms of grace (Rom 12:3-6). This observation leads to a study of divine equipping in the ministry of Paul and his coworkers. I conclude that, for Paul, the work of the Holy Spirit in empowering leaders and making their work effective was fundamental to authentic ministry/leadership. Finally, theoretical perspectives from leadership studies and social psychology are used to bring conceptual unity to the exegetical results. A definition of leadership is formulated and the wellknown power/interaction model of French and Raven is adapted and used to analyse leadership in the early Pauline churches. The aim is to understand both theological and socio-historical aspects of leadership and how they interacted in the early Pauline communities. I conclude that leadership in these communities entailed a social process in which the most important forms of influence were spiritual and empowering. A local leadership role had begun to develop, but was not yet formalized into an official structure. Overall, I conclude that the gospel of Jesus Christ, as God’s power for the salvation of all who believe, was the central dynamic of leadership in the early Pauline churches. / PhD (New Testament), North-West University, Potchefstroom Campus, 2014