Preface

 What is striking about this collection is that all the writers testify to one fact—the extraordinary fruitfulness of Max Weberތs idea of charisma. Proof of the capaciousness of the Weberian idea of charisma is its diffusion outside the academic community, although "charisma" as popularized by the media owes little to Weber. These articles reveal, however, that Weberian charisma is indeed relevant to an astonishing range of phenomena. The expansion of charismaތs territory stretches beyond what Max Weber could have imagined.

 The central theme of my introductory essay is Max Weberތs concept of charisma and its ramifications medieval and modern. The medieval dramatis personae range from the eleventh-century preacher of the first crusade, Peter the Hermit, to the late-fifteenth-century Florentine demagogue Girolamo Savonarola. The moderns include the demagogic radio priest Father Coughlin (d.1979) as well as the sect leaders Jim Jones of Jonestown (d. 1978) and David Koresh of the Branch Davidians (d. 1993), both of whom died ingloriously. Living saints present a final contrast.

Chronologically first comes Peter Kaufmanތs understanding of why, in late fourth and early fifth-century Roman North Africa and Italy, St. Augustine became disenchanted and disillusioned with the supposedly elite leaders of the Manichees. Instead, he came to value more humble Christians, specifically the early Christian martyrs. Augustineތs charismatics were dead rather than alive.

 From early Christianity to Barack Obama, Brett Whalen looks apocalpticismތs Antichrist as the possessor of a ދdark charismaތ. Adso, the tenth-century biographer of Antichrist has him born a Jew, his life a perverted parallel to Christތs. His power was anticharismatic. Apocalyptically-minded enemies of President Obama view him as a contemporary Antichrist, a false messiah.

 William Aird concentrates on Saint Anselm of Canterbury (d.1109) and the charismatic authority he won as monk, abbot, miracle worker, preacher and scholar. Institutional and personal charisma secured his election as archbishop of Canterbury, although, ultimately, he lost his charismatic authority in exile, estranged from the king and abandoned by his followers.

 Michael Clancy clarifies topics pertaining to one of the foremost philosophers of the twelfth century, Peter Abelard. Although Abelard did have student followers, it was Bernard of Clairvaux who fits the criteria of a charismatic teacher "rather better" than Abelard. Nonetheless, Abelardތs celebrity status was widely acknowledged, as was his role as a public intellectual.

 Andrew Brown examines the careers of Brother Richard, a charismatic apocalyptic preacher associated with Joan of Arc in fifteenth-century northern France.. While Richard was imprisoned and disappeared from the records, Joan was burnt at the stake. Her charisma culminated in canonization (1920). The focus of Brownތs analysis is the Weberian distinction between charisma and routinization.

 Kristin Bezio takes us to late sixteenth century England and considers Shakespeare as a dramatist of royal charisma and its loss. This is an erudite discussion of the limitations of royal charisma which in England fused spiritual endowment with military success. The failure of royal charisma demonstrates frailty.

Social psychologist George Goethals opens his essay on Lincolnތs presidential charisma (1861-65) with comments on Franklin Delano Rooesveltތs wish not to be photographed in his wheel chair. FDR wanted nothing to diminish his image as a strong leader. According to Goethals, Lincolnތs "emotional connection with his followers" was created by means of his appearance and visibility. Biblical rhetoric in his speeches added to his charisma.

Yaakov Ariel chooses the poet Allen Ginsberg, as prophet and "father figure" of the Beat Generation (1950s-1990s). So he was a "charismatic counter-leader." His aura grew with the aura of the Beats, for whom he was a quasi-leader, even if his generation eschewed "rigid structures and authorities." His poems *Howl* and *Kaddish* brought him fame.

 Maiju Lehmijoki-Gardnerތs vivid account of her exploration of Pentecostalist African-American charismatic leadership, preaching, and worship in twenty-first century Baltimore, conjoins the issues of urban poverty, health, and racial and gender discrimination. The role of religion is also noted in the Webersތ journey to America. Dr. Lehmijoki-Gardnerތs findings are enhanced by her personal perspective.

 The editors would like to thank their contributors whose enthusiasm and erudition energized and inspired us, as did our collegue Jeremiah Zhangތs cooperation at every stage from concept to journal to book.

Gary Dickson *Guest Editor* 
