people from suffering. Gods are seen as beings whose This Humankind Phase 2: “egotistic wishes” needed to be placated (Weber, 1968: produces the first is unable to Placating 432). Salvation is achieved by community specialists in adequately the gods members participating in techniques like religion to placate the worship, supplication, prayer, sacrifices, gifts coordinate and gods to and performance of rites (Weber, 1968: perform the alleviate During this phase religion and doctrine various rituals suffering. develop, as distinct from magic. and sacraments. Recognition that salvation cannot be achieved The development Suffering Phase 3: via the natural realm (which the gods had of orderly judicial persists; too Focus on created, but which they lack desire or perhaps systems within many capacity to change), but rather via the relatively stable ethical transcendent realm of the gods through ethical socio-political systems ethics behavior. contexts. among gods. toward monotheism (away from the The prophet is Teachings of Phase 4: pantheism of the previous phases), often associated with prophet need coinciding with the advent of a prophet who relatively simple further via is able to take previous disparate teachings (often elaboration, a prophet and pull them together into a unified, perhaps due consolidated new path to salvation (Kalberg, organizational to changes in 2001: 301, 316). Within the Western structures. context. Christian tradition this prophet is Jesus of Nazareth (e.g., Luke 24:19). Dysfunctions Subsequent religious leaders interpret, codify The Phase 5: and integrate the teachings of the prophet, associated may occur thereby forming foundational tenets of with this due to and “the ethical salvation doctrines that promised typically coopting redemption from suffering” (Kalberg, 2001: coincides with between 302). The understanding of salvation may centralization in religious change as a prophet’s teachings are the socio-political elite and (re)interpreted over time (e.g., whereas a (and economic) prophet may initially have been viewed as a realms. for how to live a salvific life, over role elite. time prophet may be seen as to a means heavenly after-life). Table 3: Key eras of Christian understandings of salvation, and implications for organizational practices ERA 1: ERA ERA 4a 2: + 4b: ERA 3: Contemporary at “faith work” movement and
people from suffering. Phase 2: Placating the gods Gods are seen as beings whose “egotistic wishes” needed to be placated (Weber, 1968: 432). Salvation is achieved by community members participating in techniques like worship, supplication, prayer, sacrifices, gifts and performance of rites (Weber, 1968: During this phase religion and doctrine develop, as distinct from magic. This produces the first specialists in religion to coordinate and perform the various rituals and sacraments. Humankind is unable to adequately placate the gods to alleviate suffering. Phase 3: Focus on ethics Recognition that salvation cannot be achieved via the natural realm (which the gods had created, but which they lack desire or perhaps capacity to change), but rather via the transcendent realm of the gods through ethical behavior. The development of orderly judicial systems within relatively stable socio-political contexts. Suffering persists; too many ethical systems among gods. Phase 4: via a prophet toward monotheism (away from the pantheism of the previous phases), often coinciding with the advent of a prophet who is able to take previous disparate teachings and pull them together into a unified, consolidated new path to salvation (Kalberg, 2001: 301, 316). Within the Western Christian tradition this prophet is Jesus of Nazareth (e.g., Luke 24:19). The prophet is associated with relatively simple (often organizational structures. Teachings of prophet need further elaboration, perhaps due to changes in context. Phase 5: and Subsequent religious leaders interpret, codify and integrate the teachings of the prophet, thereby forming “the foundational tenets of ethical salvation doctrines that promised redemption from suffering” (Kalberg, 2001: 302). The understanding of salvation may change as a prophet’s teachings are (re)interpreted over time (e.g., whereas a prophet may initially have been viewed as a role for how to live a salvific life, over time prophet may be seen as means to a heavenly after-life). The associated with this typically coincides with centralization in the socio-political (and economic) realms. Dysfunctions may occur due to coopting between religious elite and elite. Table 3: Key eras of Christian understandings of salvation, and implications for organizational practices ERA 1: ERA 2: ERA 3: and ERA 4a + 4b: Contemporary “faith at work” movement
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