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Purpose – To assess the following question: Do large Protestant congregations in the United States exert social and political influence simply as a function of their size, or do other characteristics amplify their influence?

Methodology/Approach – Using the U.S.-based National Congregations Study and the General Social Survey, the chapter employs a multivariate regression model to control for other factors related to church size.

Findings – Larger congregations contain a larger proportion of regular adult participants living in high-income households and possessing college degrees, and a smaller proportion of people living in low-income households. In congregations located in relatively poor census tracts, the relationship between high socioeconomic status (SES) and congregation size remains significant. Across Protestant groups, size and proportion of the congregation with high SES are correlated. Individual-level analyses of linked data from the General Social Survey confirm the positive relationship between the size of congregation the respondent attends with both high household income and possessing a college degree. These analyses also reveal a negative relationship between size and low household income.

Social implications – Size is an important factor when considering the social impact of congregations.

Originality/Value of chapter – This chapter identifies a systematic difference between churches of different sizes based on SES. This relationship has not been previously identified in a nationally representative sample.

Purpose – This chapter analyzes stratification in embeddedness in religious congregations, as well as the civic and political implications of this stratification in congregational embeddedness.

Methodology – With data from more than 70,000 attendees of 385 congregations, I examine how race, education, and income affect the prevalence of friendships in religious congregations, and how these friendships affect civic and political activity.

Findings – Analyses of friendships show that white and lower-class Americans are particularly likely to have close friends in their congregations, and attendees are disproportionately likely to have close friends in their congregations when other attendees are of the same race and level of education. Analyses of civic and political participation show that congregational friendships are strongly associated with civic and political participation, though the positive effects of congregational friendships on civic and political participation are moderately reduced for African-Americans and lower-class attendees.

Research Implications – The findings are relevant to future research on congregational stability, stratification in access to social resources, and U.S. civil society.

Originality/Value – This research shows that the resources that accompany congregational embeddedness, like many other resources, are stratified by race, education, and income.

A growing religious-environmental movement is working to reconcile environmental thought and practice with the mission and ministry of religious organizations. We examine two leading interfaith social change organizations and identify key strategies they routinely employ to create shared meaning and alignment between environmentalism and faith. They reframe stewardship in religious organizations by (1) highlighting and interpreting environmental themes in sacred texts and scriptures, (2) celebrating and fostering mutual awareness of environmental action by faith-based organizations, and (3) providing resources and creating linkages between clergy and lay leaders across religious congregations. By emphasizing moral and spiritual rationales for the adoption of resource-saving products and behaviors at both the congregational and household level, these networked organizations help shift the perception of global climate change from an insurmountable problem to one that is being addressed in cooperation with similar others. Our investigation reveals organizational actors deeply engaged in growing moral calls for political action to address climate change and underscores the need for more socially realistic models of technology adoption and behavior change.

Questions whether, in the USA, faith‐based communities can have an important effect on politics. Contends that other areas, where there are poorer communities, are more likely to be influenced politically in civil society although does not preclude other income sectors from being similarly affected just that deprived areas are more likely to listen to faith‐based organizers.

This chapter explores the leadership role of Catholic Sisters in Africa and the changing understanding of their role in the larger society. The study draws on field research examining the impact of a leadership training program for women leaders of Catholic Sisters in East Africa. The chapter notes how the Sisters readily identified with how leadership among local women functions in a group-based and situational manner, rather than alone or in terms of clear hierarchical protocols more typical of men.

The program encouraged the women religious to become more active in the public sector to advocate for policies related to their experience of providing services to the people to have a multiplier effect. Some were initially not too open to the idea of their Sisters engaging with politicians.

However, after completing the training program many congregational leaders came to understand the importance of encouraging their more articulate members to become proactive in promoting public policies in the areas of basic education, health, and social development.

Along this line, Major Superiors of women's congregations quickly recognized that the UN-declared Sustainable Development Goals (SDGs) not only describe much of the work that their Sisters have been doing for years but also the need to prod their governments to make good on their commitments to realize them. These opened the door both for advocacy and eventual partnerships in the service of the common good of their people.

Mission statements are usually related to strategic management and elements related to the organization's identity. Catholic higher education organizations (CHEOs) identity is based on the Charisma of the founder of the Catholic order or congregation. If in contradiction, it puts their organizational legitimacy at risk. If organizations deviate from their identity, it means a mission drift. Even more severe is when mission statements are misaligned with the identity. In this study, the authors seek better understand the mission drift by the misalignment between the mission statement and the organizational identity of the CHEOs.

The authors examine the mission statements of 112 Catholic CHEOs in Brazil. They used lexical analysis based on descending hierarchical classification and post-factorial analysis. They analyzed the vocabularies of each class extracted from the descending hierarchical classification and determine the presence or absence of the Charisma.

The results indicate that aspects of Catholic identity through the Charisma are manifested in the organizational mission but are not predominant. There is a variation of the mission statements relative to the Charisma of the orders and congregations. A significant part manifests generically. They respond in a similar and isomorphic way or to internal institutional pressures of CHEOs.

The authors empirically identified a mission drift, considering the mismatch between the mission statement and the Charisma. The authors emphasize that for organizational identity to manifest, it should consider the identity that emerges from the founder's Charisma. This influence must appear in central elements of the organizational identity, such as the mission statements.

The authors examined the traditional leadership practiced by the Old Order Amish located in the Holmes and Wayne counties of America. Despite popular stereotypes, this community is remarkably innovative and resilient. Amish leadership aligns with the central tenets of humanistic leadership and provides a rich illustration of how such a leadership paradigm can foster a vibrant, inclusive and sustainable community. Unlike current leadership models that focus on instrumental values like wealth, profit and growth, Amish leadership is concerned with faith, community and living a simple life with purpose and dignity.

The primary data required for this paper were collected by the lead author during a six-month ethnographic study on several Amish communities located in Ohio. The authors also consulted a large set of archival data, including think tank reports, census data, biographies, magazine features and academic publications, which helped in placing the primary data in perspective and reminding of the particularities of the contexts from which the primary data were collected. For the data analysis, the authors used a thematic analysis approach to allow the salient themes of Amish humanistic leadership emerge from the data.

A total offour themes emerged from this study: (1) leadership as local identity and practice; (2) leaders without benefits, chosen by the lot; (3) leaders present matters, followers discuss and decide; (4) community welfare as the yardstick for evaluation. These themes highlighted some of the key aspects of humanistic leadership eclipsed in the mainstream theories of management and leadership. They showed how the Amish respond to the encroachment of technology, which holds critical clues for how humanistic leaders can place the needs of their people before the demands of their shareholders. By examining Amish leadership in detail, this study demonstrated the potential of humanistic leadership for creating a strong and sustainable community while also contributing to the empirical foundation of humanistic management.

Given the closed nature of the Amish, only few academic studies exist, which examined their leadership style. Furthermore, the traditional and conservative nature of the Amish community has prevented critics from investigating their leadership as a model for revitalizing other communities.

This paper explores how ethnicity is implicated in an etic–emic understanding through day-to-day practices and how such practices meet external accountability demands. Addressing the broader question of how ethnicity presents in an accounting situation, it examines the mundane level responses to those accountability demands manifesting an operationalisation of the ethnicity of the people who make those responses.

The study followed ethnomethodology principles whereby one of the researchers acted both as an active member and as a researcher within a Salvation Army congregation in Manchester (UK), while the others acted as post-fieldwork reflectors.

The conceivers and guardians of an accountability system relating to the Zimbabwean-Mancunian Salvationist congregation see account giving practices as they appear (etic), not as they are thought and interiorised (emic). An etic–emic misunderstanding on both sides occurs in the situation of a practice variation in a formal accountability system. This is due to the collision of one ethnic group's emics with the emics of conceivers. Such day-to-day practices are thus shaped by ethnic orientations of the participants who operationalise the meeting of accountability demands. Hence, while ethnicity is operationalised in emic terms, accounting is seen as an etic construct. Possible variations between etic requirements and emic practices can realise this operationalisation.

The authors’ findings were based on one ethnic group's emic construction of accountability. Further research may extend this to multi-ethnic settings with multiple etic/emic combinations.

This study contributed to the debate on both epistemological and methodological issues in accountability. As it is ill-defined or neglected in the literature, the authors offer a working conceptualisation of ethnicity – an operating cultural unit being implicated in both accounting and accountability.