Lay Leadership in the Reformed Communities during the Huguenot Revolution, 1559–1563

2018 ◽  
pp. 101-124
Keyword(s):  
Lay Leadership

Facing the Refugee Experience

2020 ◽  
pp. 51-61
Author(s):  
Adam Teller
Keyword(s):  
Public Sphere ◽  
Conceptual Framework ◽  
Lay Leadership ◽  
Traumatic Experiences ◽  
Special Session ◽  
The Public ◽  
Polish Jews ◽  
The Public Sphere ◽  
Refugee Experience

This chapter examines how the refugee experience had a huge significance in the lives of those who survived it and had to be dealt with in one way or another. In particular, it explores how the Polish–Lithuanian Jewry came to terms with the terrible events in Ukraine. Looking at all the attempts to make sense of the tragedy together, it seems clear that the religious thinkers did not develop any kind of unified conceptual framework to allow the survivors—and the rest of Polish Jewry—to work through their traumatic experiences. That would be done not in the spiritual realm but in the public sphere. From mid-March to mid-April of 1650, the Council of Four Lands, Polish Jewry's lay leadership, met in special session with leading rabbis to address some of the most important issues facing Polish Jews at that time. Foremost among them were questions of identification; another issued to be faced was that of conversion. The chapter then recounts how the memories of the Khmelnytsky uprising were preserved by the prayers composed for 20 Sivan.

The Role of Whites in Lay Leadership Within Latino Churches

2018 ◽  
Vol 57 (1) ◽  
pp. 39-57 ◽  
Author(s):  
Brandon C. Martinez ◽  
Jeffrey A. Tamburello
Keyword(s):  
Lay Leadership

Making Muslims Fit for Faiz (God’s Grace): Spiritual and Not-so-spiritual Transactions inside the Islamic Missionary Movement Dawat-e Islami

2011 ◽  
Vol 58 (3) ◽  
pp. 339-345 ◽  
Author(s):  
Thomas K. Gugler
Keyword(s):  
General Trend ◽  
Lay Leadership ◽  
Popular Piety ◽  
Clothing Style ◽  
Missionary Movement ◽  
God's Grace

The Islamic missionary movement Dawat-e Islami is headed by the Memon business man and Barelwi scholar Muhammad Ilyas Qadiri Attar and aims to confront the Deobandi-affiliated Tablighi Jamaat in spreading Sunnah, the lifestyle of the Prophet and the Salaf. Since 2008 Dawat-e Islami has used its own TV station—the Madani channel—to advertise Sunnah-centric Sufism and popular piety through Sunnaization: the Islamization of clothing style, speech and behaviour. Fostering lay leadership and missionary journeys, the brotherhood reinforces a more general trend of making Islamic lifestyles market-worthy, i.e. capable of catching attention and attracting demand, thereby standardizing Sunnah, individualizing Islamic mission, and branding Barelwiyat. Its strategies of mobilization are thus described by applying the metaphors of religious economics.

Embracing leadership: a multi-faceted model of leader identity development

2015 ◽  
Vol 36 (6) ◽  
pp. 630-656 ◽  
Author(s):  
Wei Zheng ◽  
Douglas Muir
Keyword(s):  
Leadership Development ◽  
Identity Development ◽  
Development Program ◽  
Lay Leadership ◽  
Learning And Development ◽  
Content Type ◽  
Leader Identity ◽  
Development Professionals ◽  
Self Knowledge ◽  
Identity Changes

Purpose – Leadership development has been replete with a skill-based focus. However, learning and development can be constrained by the deeper level, hidden self-knowledge that influences how people process information and construct meaning. The purpose of this paper is to answer the question of how people construct and develop their leader identity. The authors intend to shed light on the critical facets of identity changes that occur as individuals grapple with existing understanding of the self and of leadership, transform them, and absorb new personalized notions of leadership into their identity, resulting in a higher level of confidence acting in the leadership domain. Design/methodology/approach – The authors conducted a grounded theory study of participants and their mentors in a lay leadership development program in a Catholic diocese. The authors inductively drew a conceptual model describing how leader identity evolves. Findings – The findings suggested that leader identity development was not a uni-dimensional event. Rather, it was a multi-faceted process that encompassed three key facets of identity development: expanding boundaries, recognizing interdependences, and discerning purpose. Further, it is the co-evolvement of these three facets and people’s broadening understanding of leadership that led to a more salient leader identity. Research limitations/implications – The model addresses the gap in literature on how leader identity develops specifically. It enriches and expands existing knowledge on leader identity development by answering the question of what specific changes are entailed when an individual constructs his or her identity as a leader. Practical implications – The findings could be used to guide leadership development professionals to build targeted learning activities around key components of leader identity development, diagnose where people are in their leadership journey, set personalized goals with them, and provide pointed feedback to learners in the process of developing their leader identity. Originality/value – The authors provide an in-depth and integrative account of the contents and mechanisms involved in the construction of the leader identity. The authors zero in on the critical transformations entailed in the process to establish and develop a leader identity.

THE CHURCH RELATED COLLEGE AND LAY LEADERSHIP

1945 ◽  
Vol 40 (1) ◽  
pp. 33-38
Author(s):  
T. Hassell Bowen∗
Keyword(s):  
Lay Leadership ◽  
The Church

scholarly journals The Construction of the Great Synagogue in Stockholm, 1860–1870: A Space for Jewish and Swedish-Christian Dialogues

Arts ◽  
2020 ◽  
Vol 9 (1) ◽  
pp. 22
Author(s):  
Maja Hultman
Keyword(s):  
Lay Leadership ◽  
Construction Process ◽  
National Narrative ◽  
Political Debate ◽  
The Public ◽  
Cross Border ◽  
Physical Product ◽  
Historical Figures ◽  
Christian Society

The construction of the Great Synagogue in Stockholm during the 1860s initiated Jewish communal debates on the position and public presence of Jews in the Swedish pre-emancipatory society. An investigation into the construction process not only reveals various Jewish opinions on the sacred building, but also the pivotal role of Swedish-Christian actors in shaping the synagogue’s location, architecture, and the way it was presented in the public narrative. The Jewish community’s conceptualization and the Swedish society’s reception of the new synagogue turned it into a space on the ‘frontier.’ Conceptually situated in-between the Jewish community and the Swedish-Christian society, it encouraged cross-border interactions and became a physical product of the Jewish and Swedish-Christian entangled relationship. Non-Jewish architect Fredrik Wilhelm Scholander, historical figures prominent in the Swedish national narrative, and local and national newspapers were incorporated by the Jewish lay leadership into the creative process, and they influenced and circulated the community’s self-understanding as both Swedish citizens and Jews of a modern religion. The construction process and final product strategically communicated Jewish belonging to the Swedish nation during the last decade of social and legal inequality, thus adding to the contemporary political debate on Jewish emancipation.

Thomas Chalmers, David Nasmith, and the Origins of the City Mission Movement

2004 ◽  
Vol 76 (1) ◽  
pp. 31-46
Author(s):  
Ian J. Shaw
Keyword(s):  
Nineteenth Century ◽  
Middle Class ◽  
Common Ground ◽  
Lay Leadership ◽  
Early Nineteenth Century ◽  
Urban Mission ◽  
The Subject ◽  
Mission Movement ◽  
The City

The development of important models for urban mission took place in early nineteenth-century Glasgow. Thomas Chalmers’ work is widely known, but that of David Nasmith has been the subject of less study. This article explores the ideas shared by Chalmers and Nasmith, and their influence on the development of the city mission movement. Areas of common ground included the need for extensive domestic visitation, the mobilisation of the laity including a middle- class lay leadership, efficient organisation, emphasis on education, and discerning provision of charity. In the long term Chalmers struggled to recruit and retain sufficient volunteers to sustain his parochial urban mission scheme. However, Nasmith’s pan-evangelical scheme succeeded in attracting a steady stream of lay recruits to work as city missioners, as well as mission directors. Through their agency a significant attempt was made to reach those amongst the urban masses who had little or no church connection.

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