Charisma, Medieval and Modern
Abstract
:1. Introduction: The Heroic Individual and Max Weber’s Charisma
1.1. Popular “Charisma” and Celebrity Culture
1.2. Weberian and Popular “Charisma”: Followers and Fans
1.3. Weber’s Concept of Charisma
1.4. “Double Charisma”: Bernard of Clairvaux
2. Charisma as Performance
2.1. Medieval Preachers of Popular Crusades
2.2. Renaissance Preachers and the Burning of the Vanities
3. Professorial Charisma?
4. “Collective Charisma”
4.1. Medieval
4.2. Modern
5. Religious Radicals
5.1. ‘Radicalization from Within’ or ‘Challenge from Without’?
5.2. Medieval Radicals from Within
6. Charisma: the Economic Dimension
6.1. Weber’s Idea of the Economics of Charisma
6.2. The Franciscan Economy of Charisma
6.3. The Weberian Economy of Charisma: Two New Sects
7. Charisma and Transgressive Sexuality
7.1. Modern Sects: People’s Temple and Mt. Carmel
7.2. Robert of Arbrissel, Medieval Wandering Preacher
8. Charismatic Politico-Religious Demagogues
8.1. Weber, Value-Judgments and Demagogues
8.2. A Renaissance Politico-Religious Demagogue: Savonarola
8.3. A Modern Politico-Religious Demagogue: Father Coughlin
9. The Charisma of Living Saints
9.1. Weber: Living Saints as “Religious Virtuosi”
9.2. Modern Living Saints
9.3. Medieval Living Saints: Catherine of Siena
9.4. Medieval Living Saints: Colomba da Rieti
10. Concluding Remarks
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- 1Several scholars have helped me revise drafts of my essay; I am their grateful beneficiary: Donald Bloxham, Samuel Cohn, Jr, David d’Avray, Ian Wei, Peter Kaufman. I also wish to thank the colleagues who provided me with references or gave me materials: Judith Green, Rhodri Jeffreys-Jones, Jill Stephenson, Anthony Goodman.
- 2The male gender is used because Weber did not seem to envisage females as typical charismatic leaders.
- 3Weber always acknowledged a debt to Rudolf Sohm; but whereas Sohm anchored charisma in the New Testament, Weber universalized it.
- 4Robert C. Tucker believes that Weber’s “very great merit [was] to take this category [charisma] out of the historical world of religion and apply it to political life.”
- 6This essay was in draft when d’Avray’s books were published.
- 7These dates are by no means universally accepted. Alternative dates for Francis’s conversion to poverty are suggested in [92], pp. 4–9.
- 9Reiterman’s is a thorough, journalistic account based on many interviews with Jonestown defectors [100].
- 10Also see Reavis [105], pp. 268–75, who gives the number of the dead as 76, p.13; but his date for Howell’s name change, 1989, p. 15, gives rise to doubts.
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Dickson, G. Charisma, Medieval and Modern. Religions 2012, 3, 763-789. https://doi.org/10.3390/rel3030763
Dickson G. Charisma, Medieval and Modern. Religions. 2012; 3(3):763-789. https://doi.org/10.3390/rel3030763
Chicago/Turabian StyleDickson, Gary. 2012. "Charisma, Medieval and Modern" Religions 3, no. 3: 763-789. https://doi.org/10.3390/rel3030763
APA StyleDickson, G. (2012). Charisma, Medieval and Modern. Religions, 3(3), 763-789. https://doi.org/10.3390/rel3030763