Cultural organizations in GPIB 2
marthabelawatitarihoran ♦ October 5, 2012 ♦ Leave a Comment
Indeed, every organization is responsible for developing an organizational behavior that reflects honesty and ethics are communicated in writing and can be used as a handle by all members. Culture should have a foundation of great value to the ethical management of an organization that includes professionalism, cooperation, harmony, harmony, balance and well-being. Implementation of the values contained in the work culture of an organization is closely related to the willingness of management to establish ethical behavior and organizational culture.
Nevizond Chatab conclude organizational culture of some of the restrictions given by the experts, which is a regulator of social control and the organization on the basis of values and beliefs that are held together so that it becomes the norm and group work operationally called work culture because it is a guidance and direction of the work behavior men, while Sithi Pithi Amnuai mention, organizational culture is a set of basic assumptions and beliefs held by members of the organization, and then developed and passed on to address the problems of external adaptation and internal integration problems.
Organizational culture is a system of beliefs and the spread of the values that develops within an organization and directing the behavior of its members. Organizational culture can be a major competitive instruments, ie when the organizational culture supports the organization’s strategy and culture in an organization can answer or solve environmental challenges quickly and precisely.
function primarily as a differentiator is a limit to the environment, organizations and other groups, and as a glue for the people in the organization. As the limit is due to the difference of a particular identity that is owned by an organization that is not owned by the organization or any other group, while the adhesive on the environment it is part of a collective commitment.
Organizational culture is very meaningful to the organization in achieving its goals. If people in the organization are able to align culture with organizational strategy, the goals of the organization can be more effective in their achievement. Superior organizational culture can be created associated with the organization is always growing and evolving reaches its final destination.
The main characteristics of the organizational culture;
* Three levels of analysis are individuals, groups and organizations are the same pentingnyauntuk study and understanding of the culture in the organization
* Humanistic orientation is an emphasis on the importance of attitudes and perceptions in understanding the culture of the organization
* Orientation of job performance is an ongoing concern given on finding ways to improve, maintain and promote effective work performance
* Recognition of the strengths is the continued observation identifiers and the strength of the environment is important to improve the behavior of the organization’s culture.
* The use of the scientific method if possible. Scientific methods used to complete the experience and intuition
* Orientation is the application of knowledge that was developed in the field of organizational culture will be very useful for practitioners if they are in front of kepadamasalah individu.kelompok and organizations
Benefits of organizational culture
* Control the efficient operation
* Increase the sense of responsibility
* Creates a sense of mutual understanding
Forms of organizational culture
* Where to take place quickly and efficiently
* Where all the commands can be received and prior didskusikan
Organizational culture GPIB glance
Issues function or role of the socio-religious man is the whole construct of a model / system of organizational culture. Therefore when we talk about the function and role orgainisasi we’re actually talking about the system / model.
by Arie Ihalauw; organization must have a BASIC GPIB (PRINCIPLE) BIBLICAL THEOLOGY before DEVELOPING IDEAS or vision and mission. Because in the Bible contained many spiritual wealth and socio-religious history that we can use to EMPOWERING LIFE SYSTEMS. As GPIB organization which consists of the THEOLOGIAN (Rev.) is very important and always remember to continually reinterpret (reinterpretation), retest (re-evaluation) and reformulate the (re-formulation) BIBLICAL VALUES as a spiritual foundation for perform the re-establishment (re-formation) of HUMAN and SYSTEM-organization (Law and Order Execution Church organizations) are always evolving with the current development era / dynamic.
Most importantly have ALLEGIANCE CHURCH LEADERS of the consensus / provisions which are determined through trial SINODAL
GPIB are applying presbyterial sinodal, mandating the presbyter as a “driver”. The presbyters which is a combination of God’s choice by answering (the priests) who are blessed of God. Just as God sipencipta and siempunya world and its contents, and the people were given the mandate as a custodian, so that man is created in the image of God.
So also in the presbyter sinodal presbyterial system mandated by Christ to Meng-meaning the church context. All of that means that the role of sipemegang mandate is temporal and the need to account owners.
All of that means that the role of sipemegang mandate is temporal and the need to account owners. Siempunya reserves the right at any time take the mandate’s he gives, depending on the analysis, options and rights of freedom. Recipient must mandate and enforce the mandate with grateful joy without being tied to the status and long-kemandatan.
In this highly visible building GPIB organization constructs the idea / ideas to frame them in a deductive approach theological / biblical (deepening socio-historical context of a text, dstnya), Sedangakan idea inductive approach was minimal or virtually nonexistent
Models of deductive reasoning is certainly a “Model nan Sacred Way” that has framed the way “pastors” in memanejemeni mostly in their thought process, as we as the church pastor preaching Constructors / be called a theologian with a typical model of deductive thinking biblically (situational interpretation tek end-user context-actualization kekiniannya). Not that I think an understanding of the situation is not critical text. It is more a style of thinking that we are too intellectually understood better but not (idolatry). As a church organization both models this approach let us treat it as a thought that would enrich the results of his study will be more comprehensive.
GPIB as an organization, leaders must work hard for those who come behind (the churches) on the contrary they strengthen the church in front of the appreciation and constructive criticism, cooperation Establishing a cooperative and communicative Or another option we are more likely to drop, complicates mutual progress and success because of their egos.
GPIB organization must have stakhoders consisting of individuals and groups that are expected by an organization in achieving the organization’s goals for growth and survival of the organization.
According to Mitchell (2006) Stake can covers something of value in the form of resources, human, physical building land and buildings, finance and so on, legality, morality, and the system would also organizational culture, in the sense that this is what will dihold by stakeholders. He explained that the stakeholders are grouped into several types according to the ability to influence an organization based on power, legitimacy, and urgency dimilikinya.Diantaranya are as follows:
1) Dormant stakeholders are stakeholders who only has power but no legitimacy and urgency.
2) Discretionary stakeholders are stakeholders who only has power and legitimacy, but there is no urgency to it.
3) Demanding stakeholders are stakeholders who have only urgency but does not have the power and legitimacy
4) Dominant stakeholders are stakeholders who have the power and legitimacy, but not urgent.
Dangerous stakeholders are stakeholders who have the power and urgency but has no legitimacy.
Dependant stakeholders are stakeholders who have the legitimacy and urgency but has no power.
Definitive stakeholders are stakeholders who have the power, legitimacy, and urgency.
Of the seven types of stakeholders on the above, we can condition organizations in our church, whether stakeholders including one of them? Power may be money, more material wealth, charisma and the like. Legitimacy may be empowered to make decisions and act, and urgency may be wants, needs, and interests for the sustainability of the organization.
Type stakeholders adopted above will have implications for the creation, innovation, and the loyalty of existing congregations. Should all stakeholders in the organization GPIB definitive types of stakeholders who have the power, legitimacy, and urgency so that the life of the church congregation will flow out of loyalty, if loyalty is formed, the church as a result of living in semara unchurched will be filled with peace.
Stagnation GPIB organization can also be caused by the lack of innovation and creativity of stakeholders due to lack of power and urgency. Organizations today need to be able to touch and contact with human problems associated with the various permasalahannnya (Social Value), the welfare of its members (Economic Value), as well as concern for the environment (Environmental Value). These three things will determine reciprocation GPIB organization.
If GPIB is not able to bring the GPIB social values like salt dumped on the tarmac. Whereas if GPIB is not able to bring Christian values to the environment then he will not be able to be a light of the world. Similarly, if the GPIB are not able to be the inspiration of economic values (Intraprenurship) the GPIB will create poor peoples physical and certainly will be very difficult for the gospel preached. Third Value (Social-Economic-Environmental) should be used as a frame triangle in the present ministry of the Church and also a bridge between the mission and vision of the current GPIB.
* If the understanding of the subject of organizational culture in the lives of high-GPIB, then there are some things that we can see through the trials held in the GPIB decisions sinodal cedar which is an interesting portrait. Where there have been decisions at the level of the cedar sinodal is “it depends” is not resolved and the subsequent court decision will be forgotten. All this happens because there is no clear mechanism. For example, if we receive the MS accountability record, then the record should be clear, especially when it comes to the financial statements. State what is wrong and what is right with the firm so that we know our mistakes and learn not mengulanginnya again (like the cases that occurred in the church). Too many discourses that ultimately did not run properly.
* Lack of attention to the pastor Emeritus (one day we too) although it has been prepared for an allowance procuring their homes after retirement, they are also prepared to retire (including us), though it does not actually guarantee their daily lives (especially pension funds are still not paid) after retirement and the Emeritus (one day we too) do not receive adequate health care (there are already serious new concern). Requires funds does little to address it.
There is less concern, for example, the issue of the co-pastors who are dismissed for no apparent reason. Promise to complete but not kept.
* Things like this appear inadequate humanitarian side, and not to blame if the church became the target of the mutation wet. Because the authority of MS mutation, then the people vying to pick and place the right people at MS are at stake (Young-hopefully not) and expect reciprocity for those who elect (Younger hopefully wrong). Lack of welfare benefits made the priests do their best to take care may not have independence, did not dare to get tough on the church / congregation council err. Economic dependence on a church pastor wet bigger. This is impacting on aras sinodal, where the hope for rapid mutation of a dry … especially if it’s in MS close friends / family. This will have an impact on the GPIB continue to be a church that “primitive”, “nerd”, and closed.
MS less memvasilitasi or do not provide such a system early coaching pastors conceptually eg provision of books to pegembangan potential, the development of spiritual refreshment in the fatigue service. Publishing GPIB less maximized and still limited to such musings SBU, SGK, and others. Lack of attention to career pastor in terms of further studies on the subject have not even theology, as well as GPIB is in need of other disciplines for development. Everything to realize empower the church to be a missionary church. It’s time to GPIB socialize with the surrounding environment.
This paper is the desire and put love in the church we are to be more fruitful and of course presenting signs of the kingdom of God. GPIB services should be built with an integrative way of thinking, long-term perspective, considering the diversity and social justice mendelivery better economy for all citizens and not oriented on partikulatif from short term perspective. GPIB would be able to develop his understanding of the mission and rearranging things are not on favorably. That needs to be recalled that the mission was aimed at men (universal) in this world, and the theological textual, historical and even theological need more contextualized.