Scielo RSS <![CDATA[Koers]]> http://www.scielo.org.za/rss.php?pid=2304-855720100003&lang=es vol. 75 num. 3 lang. es <![CDATA[SciELO Logo]]> http://www.scielo.org.za/img/en/fbpelogp.gif http://www.scielo.org.za <![CDATA[<b>Editorial</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572010000300001&lng=es&nrm=iso&tlng=es <![CDATA[<b>Connected leadership: Jeremiah 8:18-9:3 - a case study</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572010000300002&lng=es&nrm=iso&tlng=es The purpose of this article is to address the matter of connected leadership. The point of departure is a biblical passage from Jeremiah 8:18-9:3. The focus of this article is confined to the aspect of connectedness and related issues. The argument put forward is that the rhetorical nature of texts has the ability to engage many readers over time and generations. Not only did the poetic nature of Jeremiah 8:18-9:3 convey the words once spoken by a prophet, but the rhetoric also conveyed the passion of the prophet and of Yahweh for the wounded and broken people of Judah. Added to that is the fact that within the Christian tradition the belief is that the text will find meaning in new contexts as well. Jeremiah 8:18-9:3 brings to the table an element that leaders - especially religious and Christian leaders - need to take note of. Leaders should answer to a "higher power" and to ethical norms because of connectedness to this "higher power". As a leader, Jeremiah identified with his people and their woeful condition. But because of his connectedness to Yahweh, he was willing to confront them and point out their wrongdoings. He was not prepared to sacrifice his beliefs and convictions for the sake of popularity.<hr/>Die doel van hierdie artikel is om die kwessie van in-kontakleierskap te bespreek. Die teksgedeelte Jeremia 8:18-9:3 word as vertrekpunt geneem. Die fokus vir bespreking word beperk tot in-kontakkommunikasie en aangeleenthede wat daarmee verband hou. Die argument wat aangevoer word, is dat die retoriese karakter van die teks die vermoë het om oor geslagte heen lesers te raak en betrokke te kry. Die poëtiese aard van Jeremia 8:18-9:3 bevat nie net die woorde van 'n profeet uit die verlede nie, maar die retoriek slaag daarin om die passie van die profeet en van Jahwe vir 'n gekwesde en gebroke volk van Juda oor te dra. Hiermee saam gaan die oortuiging in die Christelike tradisie dat tekswoorde nuwe betekenis kry in nuwe kontekste. Jeremia 8:18-9:3 is van so 'n aard dat leiers daarvan kennis moet neem, veral godsdienstige- en Christenleiers. Leiers moet verantwoording doen aan 'n "hoër mag" en etiese vereistes vanweë hulle verbintenis aan hierdie "hoër mag". Jeremia het hom as leier met die betreurenswaardige omstandighede van sy mense geïdentifiseer. Hy het sy volksgenote gekonfronteer oor hulle verkeerde dade omdat sy verbintenis aan Jahwe by hom die hoogste prioriteit geniet het. Hy was nie bereid om sy oortuigings en opvattings prys te gee ter wille van gewildheid nie. <![CDATA[<b>When the second man takes the lead: Reflections on Joseph Barnabas and Paul of Tarsus and their relationship in the New Testament</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572010000300003&lng=es&nrm=iso&tlng=es Upon scrutiny Joseph Barnabas, mentioned in the New Testament mainly in the Book of Acts but also elsewhere, emerges as one of the great leaders and mentors in early Christianity. This article offers a biographical sketch of Barnabas with a particular focus on his relationship with Paul. While Barnabas appears to have been the mentor of Paul at an early stage and the leader at the beginning of the first missionary journey, he later on made room for Paul to take the lead while he (Barnabas) continued to support Paul faithfully. It seems that much of what Paul later practised in his own mission work and the way he sought for and trained co-workers had its origin in his mentorship by Barnabas. This relationship of Barnabas and Paul provides a case study of how leaders can develop and how relationships may change. The biblical portrait of this relationship addresses several crucial issues in leadership and poses several challenges to those concerned with Christian leadership.<hr/>By nadere ondersoek blyk dit dat Josef Barnabas, van wie daar in die Nuwe Testament en veral in Handelinge gelees word, een van die groot leiers en mentors tydens die vroeë Christendom was. Hierdie artikel bied 'n lewenskets van Barnabas met spesifieke fokus op sy verhouding met Paulus. Dit lyk asof Barnabas Paulus se mentor was tydens die vroeë fase van die Christendom, asook die leier aan die begin van die eerste sendingreis. Hy laat Paulus egter later die leiding neem en bied hom sy volle en getroue ondersteuning. Dit blyk verder dat baie van Paulus se praktyke tydens sy eie sendingwerk, sowel as die manier waarop hy sy medewerkers gewerf en opgelei het, uit Barnabas se mentorskap spruit. Die verhouding tussen Barnabas en Paulus bied 'n gevallestudie van hoe leiers kan ontwikkel en hoe verhoudings kan verander. Die Bybelse uitbeelding van hierdie verhouding sny verskeie kritieke kwessies in verband met leierskap aan en stel verskeie uitdagings aan diegene wat by Christelike leierskap betrokke is. <![CDATA[<b>Leadership and power</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572010000300004&lng=es&nrm=iso&tlng=es Leadership does not exist without power. Thus we have to reflect on power in order to lay a theoretical foundation for responsible leadership. This interdisciplinary article collects insights from the disciplines of theology, sociology, and cross-cultural management. It provides a concise summary of what a Christian leader should know about power in order to use his/her power in an adequate way. The theological reflection reminds us of the fact that, according to the Judeo-Christian tradition, God gave power to humankind (Guardini, 1998). Two opposite dangers are described in this article, namely the abuse of power on the one hand and the misconception of powerlessness as a Christian virtue on the other hand. The sociological section describes different forms of power. Following French and Raven (1960), it introduces seven power bases, which are illustrated by examples from society and the church. The next section describes the different cultural perceptions on power. It shows how the cultural parameter of power distance may influence the appropriate leadership style (Hofstede & Hofstede, 2005). It is argued that our understanding of a right or wrong use of power is strongly influenced by the culture in which we grew up. The article concludes with a list of ethical guidelines on the use of power for responsible Christian leaders.<hr/>Leierskap sonder mag bestaan nie. Daarom moet ons op mag reflekteer om sodoende 'n teoretiese grondslag vir verantwoordelike leierskap te lê. Hierdie interdissiplinêre artikel weerspieël insigte vanuit die vakgebiede van teologie, sosiologie en multi-kulturele bestuur. Dit verskaf 'n bondige opsomming van dít wat 'n Christenleier behoort te weet oor mag om daardeur sy/haar mag toepaslik te kan gebruik. Die teologiese refleksie herinner aan die feit dat, volgens die Judeo-Christelike tradisie, God mag aan die mensdom gegee het (Guardini, 1998). Twee teenstrydige gevare word in hierdie artikel bespreek, naamlik die misbruik van mag aan die een kant, en aan die ander kant die wanpersepsie van magteloosheid as 'n Christelike deug. Die sosiologiese gedeelte beskryf verskillende vorms van mag. Deur Franch en Raven (1960) na te volg, word sewe magsbasisse voorgestel wat met voorbeelde uit die gemeenskap en die kerk toegelig word. Die daaropvolgende gedeelte beskryf die verskillende kulturele persepsies van mag. Dit toon hoe die kulturele parameter van magsafstand die toepaslike leierskapstyl kan beïnvloed (Hofstede & Hofstede, 2005). Dit word gekonstateer dat 'n mens se begrip van die korrekte of verkeerde gebruik van mag sterk beïnvloed word deur die kultuur waarin ons grootgeword het. Die artikel eindig met 'n lys etiese riglyne oor die gebruik van mag deur verantwoordelike Christenleiers. <![CDATA[<b>The formation of Christian leaders: A Wesleyan approach</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572010000300005&lng=es&nrm=iso&tlng=es The problem of leadership is that it is defined according to a very narrow understanding. It postulates that all people can be divided into two categories. People are either leaders or followers. This article explores the formation of Christian leaders using the model offered by the Wesleyan revival of eigteenth-century England. It asks what leaders would look like when we use the Wesleyan definition instead of the leader-follower understanding to which we have grown accustomed.<hr/>Die probleem met leierskap is dat dit in terme van 'n baie eng definisie verstaan word. Dit stel voor dat alle mense in een van twee kategorieë val. Mense is óf leiers óf volgelinge. Hierdie artikel fokus op die vorming van Christenleiers volgens die model van die agtiende-eeuse Wesleyaanse hernuwing wat in Engeland plaasgevind het. Die vraag word gevra hoe ons leiers sou lyk indien ons, in plaas van die leier-volgelingverstand-houding waaraan ons gewoond geraak het, eerder die Wesley-aanse definisie sou volg. <![CDATA[<b>Cultural pathways and pitfalls in South Africa: A reflection on moral agency and leadership from a Christian perspective</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572010000300006&lng=es&nrm=iso&tlng=es The nature and importance of moral agency for the transformation of persons and society, particularly from a Christian perspective, are discussed in this article. The focus is on cultural pathways and pitfalls with respect to the formation and exercise of moral agency on the part of individuals, leaders and communities. The six dimensions of cultural values as developed by Hampden-Turner and Trompenaars (2000) are used as a framework to describe and evaluate mainly western and African cultural values in order to identify ways of developing moral responsibility and genuine social transformation.<hr/>Die aard en belangrikheid van morele bemiddeling vir die transformasie van persone en die samelewing as 'n geheel word veral vanuit 'n Christelike perspektief bespreek. Hierdie artikel fokus op kulturele paaie en slaggate met verwysing na die vorming en uitoefening van morele bemiddeling deur individue, leiers en gemeenskappe. Die ses dimensies van kulturele waardes, soos deur Hampden-Turner en Trompenaars (2000) ontwikkel is, word as 'n raamwerk gebruik. Veral die Weste en Afrika se kulturele waardes word hiermee beskryf en geëvalueer sodat maniere geïdentifiseer kan word om morele verantwoordelikheid te ontwikkel en ware sosiale transformasie te bewerkstellig. <![CDATA[<b>Female leaders in an international evangelical mission organisation: An empirical study of Youth With A Mission in Germany</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572010000300007&lng=es&nrm=iso&tlng=es Evangelicals are frequently perceived as conservative, for instance in their perspective on women. There is indeed a widespread evangelical hierarchical or complementarian theological view which objects to women in church leadership. There is, however, a growing egalitarian counter position, sometimes also referred to as "evangelical feminism", which supports female leadership. This article concentrates on the international missionary organisation Youth With A Mission (YWAM), which clearly endorses female leaders in formal statements. In YWAM Germany, however, women are under-represented in leadership positions. The article seeks to explain this under-representation, especially in terms of the role played by Scripture. By means of interviews with leaders in YWAM Germany, possible answers were explored. Surprisingly, for an evangelical organisation, the interpretation of Scripture proved not to be a significant factor. Factors that do play a role are church background, the lack of female role models, lower self-confidence of women, family responsibilities, and the role of incumbent leadership. The latter appears to be the most crucial factor, since the incumbent leaders, who mostly are men, select and appoint new leaders. It is likely that in this they are influenced by stereotypical conceptions of the leader as male and are inclined to appoint leaders similar to themselves.<hr/>Evangeliese Christene word dikwels gesien as konserwatief, byvoorbeeld met betrekking tot hulle perspektief op vroue in die bediening. Daar bestaan inderdaad 'n breed aanvaarde hiërargiese en komplimentêre evangeliese teologiese perspektief wat probleme het met vroue se leierskap in die kerk. Daar is egter ook 'n groeiende egalitêre teenposisie wat die leierskap van vroue ondersteun. Hierdie artikel fokus op die internasionale sendingorganisasie Youth With A Mission (YWAM), wat die beginsel van vroue in leierskapsposisies duidelik in formele uitsprake ondersteun. In YWAM Duitsland is vroue onderverteenwoordig in leiersposisies. Hierdie artikel poog om hierdie onderverteenwoordiging te verduidelik, veral met betrekking tot die rol wat die Bybel speel. Deur middel van onderhoude met leiers in YWAM Duitsland word na moontlike antwoorde gesoek. Verrassend genoeg blyk dit dat die interpretasie van die Bybel nie 'n deurslaggewende rol hierin speel nie. Faktore wat 'n rol speel is eerder kerklike agtergrond, 'n gebrek aan vroulike rolmodelle, minder selfvertroue by vroue, verantwoordelikhede in die gesin en die rol van bestaande leiers. Laasgenoemde blyk die mees deurslaggewende faktor te wees, omdat die leiers wat nuwe leiers selekteer en aanstel tans meestal mans is. Dit is waarskynlik dat hulle hierin beïnvloed word deur 'n stereotipiese beeld van leierskap en voorkeur gee aan manlike leiers. <![CDATA[<b>Dialogical inquiry as an instrument of the reconciliation of conflict in the hands of Christian leaders</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572010000300008&lng=es&nrm=iso&tlng=es The apartheid system caused deep rifts in South African society, and even following the dawn of democracy, society in South Africa continues to struggle with violence and conflict, ethnic differences, mass action and poverty. Christian leaders have an important part to play in conflict resolution. Conflict management in organisations incorporates negotiation as a means of conflict resolution. A number of approaches to conflict resolution contribute to this approach; these include forcing, avoiding, accommodating, compromising and collaborating. Christian leaders, however, favour reconciliation as a means of resolving conflict. A Christian approach to conflict resolution needs to take cognisance of the existential aspect of conflict. Examples of such approaches are those of Dreyer, who speaks of reconciliation as a dilemma for forgiveness, and Kistner, who explores the way in which the use of narratives rather than reallife stories in the Truth and Reconciliation Commission reduced the severity of trauma. The social construction of trauma in "Mamelodi" by Brigid Hess, which presents a shift from forgiveness to a journey taken along with the perpetrators, and the belief of Desmond Tutu in the healing brought about by the ubuntu philosophy, are evaluated here as being detrimental to reconciliation. Based on the examples cited, an approach to conflict resolution entailing a clear integration of the biblical approach to reconciliation and dialogical inquiry (DI) is proposed as an appropriate intervention approach for Christian leaders. The present contribution is offered from within the discipline of Practical Theology, with a focus on Pastoral Counseling.<hr/>Suid-Afrika is 'n land waarin die samelewing diep verdeeld was as gevolg van apartheid. Met die aanbreek van die nuwe demokrasie moet die samelewing steeds probleme konfronteer soos geweld, konflik, etniese verskille, massa-aksies en armoede. Christelike leiers het 'n behoefte aan konflikhantering. Konflikhantering as deel van interpersoonlike dinamika in organisasies inkorporeer onderhandeling as 'n metode van konflikoplossing. Verskillende benaderings tot konflikoplossing dra by tot hierdie benadering: dwang, vermyding, akkommodering, kompromie en samewerking. Christelike leiers verkies egter om versoening as metode van konflikhantering te gebruik. 'n Christelike benadering tot konflik moet die eksistensiële aspek van konflik deeglik verreken. Voorbeelde van konflikhantering waarin versoening 'n rol speel, is Dreyer se siening van versoening as 'n dilemma vir vergifnis, asook Kistner wat die gebruik van narratiewe in plaas van lewensgetroue stories in die Waarheids-en-versoenings-kommissie ondersoek. Dit het gelei tot die vermindering van die ernstige aard van trauma. Die sosiale konstruksie van trauma in "Mamelodi" deur Brigid Hess, wat 'n skuif weg van vergifnis na 'n lewenstog met die aanstigters van die trauma verteenwoordig en die oortuiging van Desmond Tutu dat genesing deur die ubuntu-filosofie bewerkstellig word, word hier geëvalueer as teenproduktief vir versoening. 'n Benadering wat gebaseer is op die integrasie van 'n Bybelse benadering tot versoening en die gebruik van dialoog word hier vir Christelike leiers voorgestel. Hierdie bydrae is vanuit die Praktiese Teologie, met Pastorale Berading as fokus. <![CDATA[<b>When western leadership models become a mixed blessing</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572010000300009&lng=es&nrm=iso&tlng=es Russia plunged into a deep leadership crisis after the collapse of the Soviet Union. The attempt to implement western leadership models only deepened the crisis. With the take over of power by Vladimir Putin a new leadership theory evolved, which looked critically at western models. Totalitarianism, contextuality, cultural sensibility and pragmatism are issues being investigated with respect to leadership. This article includes these themes whilst reflecting on the critical dialogue between the American leadership expert Stephen R. Covey and his Russian critic Vladimir Tarassenko.<hr/>Rusland is ná die ineenstorting van die Sowjetunie in 'n ernstige leierskapskrisis gedompel. Die poging om westerse leierskapsmodelle te implementeerhet die krisis net verdiep. Met die oorname van gesag deur Vladimir Putin, het 'n nuwe leierskapstyl die lig gesien wat krities na westerse modelle gekyk het. Totalitarisme, kontekstualiteit, kulturele sensitiwiteit en pragmatisme word in hierdie artikel ondersoek terwyl besin word oor die kritiese dialoog tussen die Amerikaanse leierskap deskundige Stephen R. Covey en sy Russiese kritikus Vladimir Tarassenko. <![CDATA[<b>Leadership style in Swiss evangelical churches in the light of their historically shaped leadership culture</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572010000300010&lng=es&nrm=iso&tlng=es This article is a sociological-historical study of the inter-relation between the historically developed leadership culture of democracy and leadership practice in the evangelical churches of Switzerland. Contemporary Swiss leadership style is based on the cultural inheritance of the Celts, the Romans and the Germanic tribes, the foundation of the Confederation, as well as the history of Christianity. The core values that shaped Swiss leadership culture are the idea that not too much power should vest in the individual, that there should be a democratic right of co-determination, that there should be federal freedom, and that work and achievement are very important. These same basic values still affect leadership in Swiss evangelical congregations today.<hr/>Hierdie artikel is 'n sosiologies-historiese studie van die inter-relasies tussen die histories ontwikkelde leierskapskultuur van demokrasie en leierskapsbeoefening in die evangeliese kerke van Switserland. Switserse leierskapstyl is tans gebaseer op die kulturele erfenis van die Keltiese, Romeinse en Germaanse stamme, op die fondament van die Konfederasie, sowel as die geskiedenis van die Christendom. Die kernwaardes wat Switserse leierskapskulture vorm, is die idee dat daar nie te veel mag by die individu moet berus nie, dat daar 'n demokratiese reg of gesamentlike vasberadenheid moet wees, dat daar 'n federale vryheid moet wees en dat werk en prestasie baie belangrik is. Dieselfde basiese waardes beïnvloed steeds leierskap in Switserse evangeliese gemeentes vandag. <![CDATA[<b>John Calvin and "social ethics"</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572010000300011&lng=es&nrm=iso&tlng=es This article is a sociological-historical study of the inter-relation between the historically developed leadership culture of democracy and leadership practice in the evangelical churches of Switzerland. Contemporary Swiss leadership style is based on the cultural inheritance of the Celts, the Romans and the Germanic tribes, the foundation of the Confederation, as well as the history of Christianity. The core values that shaped Swiss leadership culture are the idea that not too much power should vest in the individual, that there should be a democratic right of co-determination, that there should be federal freedom, and that work and achievement are very important. These same basic values still affect leadership in Swiss evangelical congregations today.<hr/>Hierdie artikel is 'n sosiologies-historiese studie van die inter-relasies tussen die histories ontwikkelde leierskapskultuur van demokrasie en leierskapsbeoefening in die evangeliese kerke van Switserland. Switserse leierskapstyl is tans gebaseer op die kulturele erfenis van die Keltiese, Romeinse en Germaanse stamme, op die fondament van die Konfederasie, sowel as die geskiedenis van die Christendom. Die kernwaardes wat Switserse leierskapskulture vorm, is die idee dat daar nie te veel mag by die individu moet berus nie, dat daar 'n demokratiese reg of gesamentlike vasberadenheid moet wees, dat daar 'n federale vryheid moet wees en dat werk en prestasie baie belangrik is. Dieselfde basiese waardes beïnvloed steeds leierskap in Switserse evangeliese gemeentes vandag. <![CDATA[<b>Hulde aan die unieke bydrae van 'n feministiese teoloog uit die Suide</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572010000300012&lng=es&nrm=iso&tlng=es This article is a sociological-historical study of the inter-relation between the historically developed leadership culture of democracy and leadership practice in the evangelical churches of Switzerland. Contemporary Swiss leadership style is based on the cultural inheritance of the Celts, the Romans and the Germanic tribes, the foundation of the Confederation, as well as the history of Christianity. The core values that shaped Swiss leadership culture are the idea that not too much power should vest in the individual, that there should be a democratic right of co-determination, that there should be federal freedom, and that work and achievement are very important. These same basic values still affect leadership in Swiss evangelical congregations today.<hr/>Hierdie artikel is 'n sosiologies-historiese studie van die inter-relasies tussen die histories ontwikkelde leierskapskultuur van demokrasie en leierskapsbeoefening in die evangeliese kerke van Switserland. Switserse leierskapstyl is tans gebaseer op die kulturele erfenis van die Keltiese, Romeinse en Germaanse stamme, op die fondament van die Konfederasie, sowel as die geskiedenis van die Christendom. Die kernwaardes wat Switserse leierskapskulture vorm, is die idee dat daar nie te veel mag by die individu moet berus nie, dat daar 'n demokratiese reg of gesamentlike vasberadenheid moet wees, dat daar 'n federale vryheid moet wees en dat werk en prestasie baie belangrik is. Dieselfde basiese waardes beïnvloed steeds leierskap in Switserse evangeliese gemeentes vandag. <![CDATA[<b>Globalisering beoordeel vanuit 'n geloofsoogpunt</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572010000300013&lng=es&nrm=iso&tlng=es This article is a sociological-historical study of the inter-relation between the historically developed leadership culture of democracy and leadership practice in the evangelical churches of Switzerland. Contemporary Swiss leadership style is based on the cultural inheritance of the Celts, the Romans and the Germanic tribes, the foundation of the Confederation, as well as the history of Christianity. The core values that shaped Swiss leadership culture are the idea that not too much power should vest in the individual, that there should be a democratic right of co-determination, that there should be federal freedom, and that work and achievement are very important. These same basic values still affect leadership in Swiss evangelical congregations today.<hr/>Hierdie artikel is 'n sosiologies-historiese studie van die inter-relasies tussen die histories ontwikkelde leierskapskultuur van demokrasie en leierskapsbeoefening in die evangeliese kerke van Switserland. Switserse leierskapstyl is tans gebaseer op die kulturele erfenis van die Keltiese, Romeinse en Germaanse stamme, op die fondament van die Konfederasie, sowel as die geskiedenis van die Christendom. Die kernwaardes wat Switserse leierskapskulture vorm, is die idee dat daar nie te veel mag by die individu moet berus nie, dat daar 'n demokratiese reg of gesamentlike vasberadenheid moet wees, dat daar 'n federale vryheid moet wees en dat werk en prestasie baie belangrik is. Dieselfde basiese waardes beïnvloed steeds leierskap in Switserse evangeliese gemeentes vandag. <![CDATA[<b>Human rights concern much more than only racial differences and discrimination</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572010000300014&lng=es&nrm=iso&tlng=es This article is a sociological-historical study of the inter-relation between the historically developed leadership culture of democracy and leadership practice in the evangelical churches of Switzerland. Contemporary Swiss leadership style is based on the cultural inheritance of the Celts, the Romans and the Germanic tribes, the foundation of the Confederation, as well as the history of Christianity. The core values that shaped Swiss leadership culture are the idea that not too much power should vest in the individual, that there should be a democratic right of co-determination, that there should be federal freedom, and that work and achievement are very important. These same basic values still affect leadership in Swiss evangelical congregations today.<hr/>Hierdie artikel is 'n sosiologies-historiese studie van die inter-relasies tussen die histories ontwikkelde leierskapskultuur van demokrasie en leierskapsbeoefening in die evangeliese kerke van Switserland. Switserse leierskapstyl is tans gebaseer op die kulturele erfenis van die Keltiese, Romeinse en Germaanse stamme, op die fondament van die Konfederasie, sowel as die geskiedenis van die Christendom. Die kernwaardes wat Switserse leierskapskulture vorm, is die idee dat daar nie te veel mag by die individu moet berus nie, dat daar 'n demokratiese reg of gesamentlike vasberadenheid moet wees, dat daar 'n federale vryheid moet wees en dat werk en prestasie baie belangrik is. Dieselfde basiese waardes beïnvloed steeds leierskap in Switserse evangeliese gemeentes vandag. <![CDATA[<b>Een gebroke wereld maar nog altijd schepsel Gods</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2304-85572010000300015&lng=es&nrm=iso&tlng=es This article is a sociological-historical study of the inter-relation between the historically developed leadership culture of democracy and leadership practice in the evangelical churches of Switzerland. Contemporary Swiss leadership style is based on the cultural inheritance of the Celts, the Romans and the Germanic tribes, the foundation of the Confederation, as well as the history of Christianity. The core values that shaped Swiss leadership culture are the idea that not too much power should vest in the individual, that there should be a democratic right of co-determination, that there should be federal freedom, and that work and achievement are very important. These same basic values still affect leadership in Swiss evangelical congregations today.<hr/>Hierdie artikel is 'n sosiologies-historiese studie van die inter-relasies tussen die histories ontwikkelde leierskapskultuur van demokrasie en leierskapsbeoefening in die evangeliese kerke van Switserland. Switserse leierskapstyl is tans gebaseer op die kulturele erfenis van die Keltiese, Romeinse en Germaanse stamme, op die fondament van die Konfederasie, sowel as die geskiedenis van die Christendom. Die kernwaardes wat Switserse leierskapskulture vorm, is die idee dat daar nie te veel mag by die individu moet berus nie, dat daar 'n demokratiese reg of gesamentlike vasberadenheid moet wees, dat daar 'n federale vryheid moet wees en dat werk en prestasie baie belangrik is. Dieselfde basiese waardes beïnvloed steeds leierskap in Switserse evangeliese gemeentes vandag.