2.5.3 Internal Social Structure

The internal social structure of groups of all four types appears predominantly hierarchical. Leaders of the first generation get occasionally called „autocrats”. Founders and career leaders act as religious specialists, by virtue of their seniority, theological and rabbinical education or particular knowledge and skills. They embody, so to speak, the correct teaching, authoritative preaching and exegesis, the programme that can bring about change (Saperstein 1992).

Within the ecclesiastic type groups, founders and leaders of groups can appear visually distinguished by most of the laity by wearing finer cloths. Occasionally, group leaders get sponsored from abroad. Yet others have their own business and secure income and by that greater economic liberty and independence from foreign interests. Among synagogal type groups clothing appears more informal and not to distinguish religious specialists from laity.

Before and after official worship services, founders and leaders can go from person to person, shaking hands and speaking a few words of welcome, encouragement and comfort. Before the beginning of a service, the laity, members and visitors, appear more inclined to take a seat and to wait till the service will start officially. After the service many try to have a word with the speaker or other leaders. Also, there is much and lively verbal interaction among members before and after the meeting, even more in synagogal type groups than in ecclesiastical type groups. To approach and interact with guests and newcomers appears more as a responsibility of leaders, and of those who might have brought the guests with them.

Despite the structural, formal hierarchy within all four types of groups of the movement, the relationship between leaders and laity appears mutually personal, warm and affectionate. In synagogal type groups, the relationship between the specialist and the laity appears overall less formal than in ecclesiastic type groups, obvious in a frequent loving teasing of leaders. Especially in young groups the founder and leader can appear as the sole authority. As groups grow in size and age, leaders gather assistants about them with whom they share authority and power. In groups of all four types the criteria for the qualification of leaders are drawn from the New Testament, particularly from the writings of Paul. Normative functions, like official teaching and counselling, are reserved for men. Women participate in administrative and social-welfare functions, yet they may also teach other women and children.

In all groups the religious specialists strive to involve as many lay people as possible in appropriate collective activities. Accordingly, there is a considerable participatory trace in all of the groups besides the hierarchical. In home meetings and in the mutual care among members, the laity appears more participatory than in public worship services. In synagogal worship services the participation of the laity is carefully regulated by Orthodox synagogal tradition (Donin 1972 and 1980). In charismatic type groups the participation of individuals during worship services appears more spontaneous than in non-charismatic type groups. There, also women appear to participate in public meetings more visibly than in non-charismatic type groups. This reflects the understanding that the charismatic talents, the gifts of the spirit, should be exercised in congregational meetings, as the supernatural is regarded to manifest itself through the particular believer for the benefit of other individuals and the whole group present.