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022_000176/0000

Ethical Leadership in Complex Times

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Auteur
Ghada Barsoum, Katalin Bella, Márk Birinyi, Aaron Crabtree, János Fehér, Donát Sámuel Gyurkó, Rabson Hove, Volker Kessler, Csaba Lentner, József Lugosi, Gretchen Du Plessis, Gyula Zoltán Pulay, Eman Shenouda, Rosalind Florence Sigamoney, Krisztina Neumayerné Streitman, Zsolt Szabó, Júlis Szarka, Susanne Thyroff, Etelka Tóth
Field of science
Organisational management and development / Szervezetirányítás és -fejlesztés (13118), Legal and Ethical constraints / Jogi és etikai korlátok (11887), Political and Cultural, ethical and religious analysis / Politikai, kulturális, etikai és vallási elemzés (11885)
Series
Collection Károli. Collection of Papers
Type of publication
tanulmánykötet
022_000176/0023
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Page 24 [24]
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022_000176/0023

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GHADA BARSOUM — EMAN SHENOUDA church leaders. The level of support was naturally determined by the church’s capacity to provide support to these families. Table 3. Services targeting those economically affected Service Number of churches provided Providing temporary financial assistance 91% Guidance and assistance in finding a job opportunity 37% Distributing in-kind assistance “food boxes” 11% Table 3 highlights the severity of the economic situation during the pandemic. These local churches had to respond to the people’s real needs at a time of great hardship. CONCLUDING REMARKS: WHAT LEADERSHIP LESSONS CAN BE LEARNED FROM THE COVID EXPERIENCE? The leadership approach during the COVID-19 crisis postulated an organic “quiet” leadership approach that was manifest at two levels. At the level of the Pope and the Holy Synod, the decision to open, partially open, or close churches in different dioceses was left to be made by each metropolitan or diocesan bishop based on the local situation. This delegation of the decision allowed for a more localized response to be made to the needs and situations of different congregations. The decisions made at the level of the Pope and the Holy Synod, such as changes in communion methods and adjustments to face-to-face Sunday School meetings, were not uniformly implemented but rather were adapted to the specific contexts of each diocese. This approach acknowledged the diversity of experiences among congregations, allowing bishops to evaluate their local conditions and the needs of their communities. At the level of the local church, another form of leadership was evident, as marked by a number of characteristics. There was a clearly organic approach to the formulation of service, determined by the talent within the community and the available resources. As is common in the Coptic church, the service relied on the labor of the laity, whether in providing medical care, support to the needy, or support with the adoption of technology. The very unusual nature of these services opened the door for a stronger presence of youth and women. New and innovative services were developed, emphasizing a partnership model within church communities. The empowerment of lay members allowed for a more inclusive participation in the church’s mission and activities. With this 22 ¢

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