nr 2: Organizations and Decision Procedures within the Swedish Pentecostal Movement

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from common people and is regarded as equipped with supernatural, superhuman or at least unusual powers or characteristics. These are of such a kind that they do not apply to the common individual. They are looked upon as having divine origin or a divine prototype, and such traits make an individual fitted to be considered a leader.‛ The charisma is looked upon as transmitting a calling and those who for different reasons can recognize this calling, answer it with a decisive yes. These individuals experience that ‛it is the duty of those who have been called to a charismatic assignment to acknowledge its intent and to act in harmony with it.‛40 Weber did not attach any moral strings to his referred categories, which on the contrary were considered to be neutral, descriptive and scholarly. Even the term legitimacy was to him a purely empirical designation: ‛What is alone important is how the individual is actually regarded by those subject to charismatic authority, by his 'followers' 26 or 'disciples'.‛41

4.7 A leader and the rules The American sociologist Tommas F. O'Dea finds three characteristics in Weber’s analysis of the charisma. He says ‛The charisma is unusual and distinguishes itself radically from habit and everyday life. It is spontaneous in contrast to the stable, well established social forms. It gives rise to new forms and new currents and is therefore creative in fundamental sociological respect.‛42 Traditional authority is always linked to and limited by the inherited tradition and is oriented to standard forming rules. Bureaucratic authority is specifically rational in the sense that it is bound to intellectually analytical rules. Charismatic authority on the other hand ‛is specifically irrational in the sense of being foreign to all rules … Within the sphere of its claims, charismatic authority repudiates the past, and is in this sense a specifically revolutionary force.‛43 At the same time as Weber simplified his models in order to get at the ideal types he was well aware of the fact that the different systems _________________ 40 Weber 1969, p. 358, 359. 41 Weber 1969, p. 359. 42 O'Dea 1967, p. 38. 43 Weber 1969, p. 361, 362.

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DENOMINATIONS

1min
pages 93-94

7.5 The influence of the local Church

2min
page 82

BIBLIOGRAPHY

7min
pages 86-92

7.4 The Yearly National Conferences

1min
page 81

7.3 The history of the central Organizations

2min
page 80

6.12 The Pentecostal Churches Youth Work (PU

5min
pages 75-77

7.2 No to denomination – yes to its functions

1min
page 79

Churches

10min
pages 69-74

6.8 The IBRA Radio (International Broadcasting Association

7min
pages 62-65

6.6 The ‘Kaggeholms Folkhögskola’ Foundation

8min
pages 47-51

6.10 The Pentecostal Mission’s International Literary Centre (PIL

1min
page 68

6.7 The Swedish Free Mission (SFM

18min
pages 52-61

Foundation

3min
pages 66-67

6.5 Lewi Pethrus’ Foundation for Philanthropic Work

9min
pages 42-46

6.4 The Philadelphia Central Fund for Preachers

3min
pages 40-41

6.3 The General Savings and Credit Bank (Samspar

1min
page 39

5.3 Arguments against organizations

1min
page 30

6.2 The Newspaper Dagen Ltd

7min
pages 35-38

5.4 ‛Apostolic links‛

2min
pages 31-32

4.8 A leader and succession

2min
pages 26-27

5.2 Elders and the function of administration

1min
page 29

4.6 A leader’s legitimate role

1min
page 24

4.7 A leader and the rules

1min
page 25

4.5 A leader’s personality

2min
page 23

4.2 A leader and power

1min
page 20

PREFACE

5min
pages 7-9

2.2 The Bible and society

2min
page 14

4.4 A leader takes the initiative

2min
page 22

2.3 Time and space

0
page 15

1.4 Objectives

1min
page 12

4.3 A leader’s calling

2min
page 21

WHY THE SWEDISH PENTECOSTAL MOVEMENT OBTAINED ITS

1min
page 4
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