1. Which of the following is NOT true of charismatic authority?
a. Charismatic authority stands outside the realm of everyday routine and is intrinsically unstable.
b. Charismatic leaders are perceived to be endowed with supernatural qualities that are not accessible to ordinary persons.
c. What a charismatic leader says is considered true simply because he or she says it.
d. Charismatic leadership is frequently revolutionary and a source of change.
*e. Charismatic leadership is always intrinsically evil.

2. Which of the following leaders could be considered an ideological leader?
a. Jesus
*b. Early Christian Leaders (Paul, James, Peter)
c. Mohammed
d. Sun Myung Moon
e. Buddha

3. A leader who has the ability to interpret an existing belief system in a compelling manner is a(n)
*a. ideological leader.
b. charismatic leader.
c. traditional leader.
d. rational-bureaucratic leader.
e. cult leader.

4. Your textbook summarizes the conclusion of a number of sociologists in saying that "religion both needs most and suffers most from ."
a. mobilization of resources
b. plausibility structures
c. the dilemma of mixed motivation
*d. institutionalization
e. anomie

5. If a new religious group is to survive the death of its founding leader, it must achieve several objectives. Sociological literature refers to this process as
a. revitalization.
b. plausibility structure.
*c. routinization of charisma.
d. traditional authority.
e. mysterium tremendum.

6. A feeling of frustration and disorientation often results when the rules of society are unclear; this is often a result of rapid social change and lack of close social integration. This feeling is called
a. plausibility.
*b. anomie.
c. alienation.
d. routinization.
e. hallucination.

7. When a society is tightly integrated and stable, but a person feels left out of the social network, she is likely to feel
a. plausibility.
b. anomie.
*c. alienation.
d. routinization.
e. hallucination.

8. Which of the following is NOT generally true of charismatic revitalization movements?
a. Charismatic leaders and new religious movements are normally a result of cultural stress and distortion, as existing meaning systems break down.
*b. Charismatic leaders are usually so powerful and dynamic that there is no need to modify or adapt the belief system once it is formulated.
c. Once the leader communicates his or her vision, an organization must begin to form.
d. As larger numbers of people begin to adopt the worldview of the leader, the entire culture may be transformed, involving values, attitudes, and behaviors of people.
e. If such movements are successful they must institutionalize.

9. The period of revitalization contains 6 substages. Which of the following is NOT a substage?
a. Communication of the worldview
b. Adaptation
c. Routinization
d. Cultural transformation
*e. Creation of a charismatic leader

10. The organizational genius who institutionalized Christianity was
*a. Paul.
b. Jesus.
c. Max Weber.
d. Peter.
e. Mary Magdalene.

11. A secondary matter may take on primary importance for some members of a religious group, thus subverting the original sense of mission. This instance would illustrate the
*a. dilemma of mixed motivation.
b. dilemma of administrative order.
c. dilemma of delimitation.
d. dilemma of power.
e. dilemma of expansion.

12. Rev. Moon performed a massive wedding in which several thousand people were all married at once. The institutional dilemma he was trying to overcome was
a. dilemma of mixed motivation.
b. symbolic dilemma.
c. dilemma of delimitation.
d. dilemma of power.
*e. dilemma of expansion.

13. In organized religion, close interpersonal caring and sharing wanes as a rational bureaucratic structure becomes necessary. Yet membership growth and institutionalization are in other ways beneficial to the religious group. This is called the
a. dilemma of mixed motivations.
b. dilemma of administrative order.
c. dilemma of delimitation.
d. dilemma of power.
*e. dilemma of expansion.

14. Groups such as Islamic Fundamentalists, some Protestant Christians, and some groups within Judaism become so caught up in rules and regulations that they lose sight of the ideals and values on which their religion was originally founded. This describes which dilemma of institutionalization?
a. The dilemma of power versus coercion
b. The dilemma of expansion
*c. The dilemma of delimitation
d. The dilemma of mixed motivation
e. The dilemma of administrative order

15. To insure conformity to the values and norms of the group, religious organizations sometimes resort to excommunication. However, religious groups which exercise this option may risk alienating members; thus it is important in most cases to persuade members to cooperate voluntarily. This is the
a. dilemma of mixed motivation.
b. dilemma of administrative order.
c. dilemma of delimitation.
*d. dilemma of power.
e. dilemma of expansion.

16. Members being born into a group rather than becoming members through conversion or spiritual experience contributes to which of the following dilemmas of institutionalization?
*a. Conversion vs. coercion
b. Concrete definition vs. substitution of the letter for the spirit
c. Elaboration of policy vs. flexibility
d. Rationalized structure vs. communalism
e. Objectification vs alienation

17. The Shakers had to transform abstract concepts and principles into concrete ethical codes of conduct so that common members knew how to conduct their everyday lives. In so doing, the rules became inflexible and absolute, and some members began to think the rules themselves were the essence of the religion. This is an example of the
a. dilemma of mixed motivation.
b. symbolic dilemma.
c. dilemma of administrative order.
*d. dilemma of delimitation.
e. dilemma of power.

18. The institutional need to elaborate concrete policies and procedures is in conflict with the desire to be flexible and respond to ad hoc needs and issues as they may arise. This is the
a. dilemma of mixed motivation.
b. symbolic dilemma.
*c. dilemma of administrative order.
d. dilemma of delimitation.
e. dilemma of power.

19. Which of the following is a part of the symbolic dilemma?
a. A secondary matter may take on primary importance for some members of a religious group, thus subverting the original sense of mission.
b. Close interpersonal caring and sharing wanes as a rational bureaucratic structure develops.
c. Religious groups often struggle with the question of whether to use coercion to attain conformity.
d. The institutional need to elaborate concrete policies and procedures is in conflict with the desire to be flexible.
*e. The passage of time can render some signs of the faith alienating or meaningless.

20. Regarding institutional dilemmas, we can conclude that
a. institutionalization is always the beginning of the end for religious groups.
*b. some types of organizational structures may be more susceptible to the occurrence of certain dilemmas than others.
c. the dysfunctions of routinization are inevitable.
d. generally speaking, the stronger the plausibility structures, the more the institutional dilemmas a group is likely to face.
e. all of the above.

21. Institutionalization functions for a religious group in that
a. it guarantees the survival of the group.
b. it makes the lay members feel more in control of the operations and decisions of the religious organization.
*c. it helps the group combine resources more efficiently in order to attain goals it could not otherwise achieve.
d. it guarantees that all religious groups will be organized the same way.
e. all of the above.