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Journal articles on the topic 'Charismatic'

Author: Grafiati

Published: 4 June 2021

Last updated: 17 June 2025

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1

Ciciliot, Valentina. "“Pray Aggressively for a Higher Goal—The Unification of All Christianity”: U.S. Catholic Charismatics and Their Ecumenical Relationships in the Late 1960s and 1970s." Religions 12, no. 5 (2021): 353. http://dx.doi.org/10.3390/rel12050353.

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In July 1977, 50,000 Christians from different backgrounds and traditions converged on Kansas City to participate in the Conference on Charismatic Renewal in the Christian Churches. Catholic charismatics played a key role in its organization, relying on all their ecumenical contacts built since the origins of the Catholic Charismatic Renewal (CCR) in 1967 at Duquesne University in Pittsburgh (PA). If the Kansas City conference represented the zenith of a shared unified vision for all charismatic Christianity, it also showed the emergence of the crisis which affected Catholic charismatic communities and their connection with Rome. This paper will explore U.S. Catholic charismatics’ relationships with other Christian denominations and groups in the initial development of the CCR, particularly in structuring Catholic charismatic communities, and their ecumenical perspectives in the tension between needs for legitimization (by the Vatican) and needs for self-expression.

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Pousson, Edward Keith. "A "Great Century" of Pentecostal/Charismatic Renewal and Missions." Pneuma 16, no. 1 (1994): 81–100. http://dx.doi.org/10.1163/157007494x00076.

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AbstractPentecostals and Charismatics make up what is probably the most missionary-minded segment of world Christianity today. What are the dynamics of this century-long movement of both Pentecostal and Charismatic Renewal that have converged to produce a worldwide missionary thrust? And on what grounds can we speak of the twentieth century as a "great century" of Pentecostal/Charismatic missions? These two questions launch and guide our discussion. The following related questions will also be addressed: What kind of missionary movement has emerged from the Charismatic Renewal in particular? How has Pentecostal missions impacted Charismatic missions, and what lessons can Charismatic missions learn from Pentecostal missions? What is the emerging Charismatic contribution to mission theology? The relationship between renewal and missions is the theme that unites this entire article.

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3

Jaeger, C. Stephen. "Charismatic Body—Charismatic Text." Exemplaria 9, no. 1 (1997): 117–37. http://dx.doi.org/10.1179/exm.1997.9.1.117.

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Bosco Bangura, Joseph. "Charismatic Movements, State Relations and Public Governance in Sierra Leone." Studies in World Christianity 23, no. 3 (2017): 237–56. http://dx.doi.org/10.3366/swc.2017.0194.

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Sierra Leone has seen the rise of Charismatic movements that are bringing about greater levels of co-operation with the state. This new church development aims at renewing the Christian faith and projecting a more proactive role towards public governance. This ecclesial development shows that African Pentecostal/Charismatic theology appears to be moving away from the perceived isolationist theology that once separated the church from involvement with the rest of society. By reapplying the movement's eschatological beliefs, Charismatics are presenting themselves as moral crusaders who regard it as their responsibility to transform public governance. The article probes this relationship so that the Charismatic understanding of poverty, prosperity, good governance and socio-economic development in Sierra Leone can be more clearly established.

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Hasugian, Jairus. "A Discourse on Jubilee among Indonesian Pentecostals and Charismatics." Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 6, no. 2 (2022): 156. http://dx.doi.org/10.46445/ejti.v6i2.515.

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This study aims to describe the Pentecostal-Charismatic discourse about the Jubilee. The study is a qualitative-descriptive study and used literature study approach. Sampling was conducted to Pentecostal-Charismatic circles in several Pentecostal-Charismatic denominations. The data sources are documents in the forms of sermons, magazines, brochures, Jubilee Committee work reports, articles, liturgies, and songs about the Jubilee. Results show that the Pentecostal-Charismatic perspective regarding the Jubilee was generally different from that of the non-Pentecostal-Charismatic. According to Pentecostals-Charismatics, slave liberation meant to be restoration of a man from sin, from shackles of bondage of the evil one, from sickness, from weakness, and from inner wounds & want/poverty by the power of Jesus’ cross; Then, the land that must be returned to its original owner was defined as the return of humans to their right position, that is, before they fall into sin. Regarding the relevance of land regulations in the Jubilee was the arrangement of the organizational structure or church management, in which the older generation began to retire and was replaced by the younger generation; whereas the rest itself was intended for humans to be able to have a fellowship with God, so that they do not get greedy and can appreciate others’ property.

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Ciciliot, Valentina. "The Origins of the Catholic Charismatic Renewal in the United States: Early Developments in Indiana and Michigan and the Reactions of the Ecclesiastical Authorities." Studies in World Christianity 25, no. 3 (2019): 250–73. http://dx.doi.org/10.3366/swc.2019.0267.

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The origins of the Catholic Charismatic Renewal (hereafter, CCR) can be traced to Duquesne University (Pittsburgh, PA), in 1967, when two Catholics were baptised in the Holy Spirit. The movement soon spread to the University of Notre Dame (South Bend, IN), Michigan State University (East Lansing, MI) and the University of Michigan (Ann Arbor, MI), all of which became centres of the expanding renewal. Here were the first organisational forms of the movement, such as the Catholic Charismatic Renewal Service Committee (CCRSC, later NSC), and several other organised attempts at outreach, such as the Notre Dame Conferences. This article analyses the initial Catholic charismatic experiences in Indiana and Michigan, the formation of the first charismatic communities and the immediate reaction of the ecclesiastical authorities. While the Catholic hierarchy initially distanced itself, this approach was later superseded by the legitimisation of the movement, which was achieved due to the work of a number of theologians who located the movement's religious practices within the tradition of the Church, to Cardinal Léon Joseph Suenens's work of mediation between the CCR and the Vatican and to Pope Paul VI's welcome offered to Catholic charismatics at the Grottaferrata Conference (Italy) in 1973.

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Crace, Benjamin D. "Towards a Global Pneumatological Awareness." Journal of Pentecostal Theology 30, no. 1 (2020): 123–44. http://dx.doi.org/10.1163/17455251-bja10007.

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Abstract Eastern forms of Christianity are being mined as possible sources for deepening and renewing Pentecostal-Charismatic theology, particularly its pneumatology. While applauding these efforts, this article suggests that such strategies are myopically focused on Eastern Orthodoxy while ignoring the riches of Oriental Orthodoxy, the Coptic Orthodox legacy in particular. By providing comparative accounts of Coptic practices of the charismata with the author’s experience within the neo-charismatic milieu, the essay surveys points of contact to heighten interest and underscore potential avenues of pneumatic inquiry.

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8

Twelftree, Graham. "In the Name of Jesus: A Conversation with Critics." Journal of Pentecostal Theology 17, no. 2 (2008): 157–69. http://dx.doi.org/10.1163/174552508x377466.

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AbstractInteracting with critics, significant aspects of the project are set out: there was a range of approaches to exorcism from magicians to charismatic magicians, through to charismatics. Jesus is to be placed between the charismatic magicians and the later charismatics. For the Fourth Gospel, exorcisms were unable to reflect adequately on Jesus. Yet demon possession is maintained not for the few deranged but for the many, showing the demonic is fought not with the hand of a healer but with accepting Jesus, his truth and honoring God as one's Father. In the early second century there appears to be no interest in exorcism. Around the middle of the second century there was a renewed interest in exorcism, beginning in Rome. Often influenced by the Fourth Gospel, other material is evidence that the demonic was confronted other than by exorcism, indicating the ministry of Jesus was not always determinative for early Christians.

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9

McMahan, Oliver. "A Living Stream: Spiritual Direction within the Pentecostal/Charismatic Tradition." Journal of Psychology and Theology 30, no. 4 (2002): 336–45. http://dx.doi.org/10.1177/009164710203000408.

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Charismatics and Pentecostals have a relatively brief history and tradition. In the short span of just over one hundred years for Pentecostals and fifty years or less for Charismatics, there are a number of characteristics that have emerged. Charismatics and Pentecostals have sought renewal but may, in their desire to return to their initial spiritual experiences of believing and Spirit Baptism, have missed more opportunities for reflection. Their spiritual directors have been diverse but close to the community of believers. The closeness of the community has seemed like a family as much as a spiritual movement. The implications of the Pentecostal/Charismatic spiritual pursuit, the history of spiritual directors, and methods of spiritual direction are explored in this article with recommendations for further investigation and reflection.

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Reichard, Joshua D. "Process-Relational Theology, Pentecostalism, and Postmodernism: Opportunities for Socio-Religious Transformation." Process Studies 41, no. 1 (2012): 86–110. http://dx.doi.org/10.2307/44798997.

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Abstract This article is a critical exploration of compatibilities between Pentecostal-Charismatic theology and Process-Relational theology. The purpose of the investigation is to identify similarities that provide sufficient ground for mutual dialogue and transformation between the two traditions. Postmodernism is identified as a context in which such dialogue can occur, insofar as both the Pentecostal-Charismatic movements and Process-Relational theology are understood as reactions to modernism. The theological theme of "concursus," the way in which God and humanity interact, is briefly explored as a point of contact. Several social and ecclesial implications of mutual transformation are identified. Ecclesial implications of mutual transformation include a renewal of Process-Relational spirituality, an intellectualization of Pentecostal-Charismatic experience, ecumenical dialogue between evangelical and mainline denominations, and tempered operation of the charismata for Pentecostals. Social implications of mutual transformation include the possibility for positive social change, concern for healing and justice, and an increased cosmic concern. Ultimately, inasmuch as Pentecostalism is identified as an "experience in search of a theology," Process-Relational theism is identified as a "theology in search of an experience." Through dialogue and engagement, both the Pentecostal-Charismatic and Process-Relational traditions may gain a stronger and more holistic sense of humanity, God, and reality.

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Nobile, Tiana. "Charismatic Megafauna." Southern Cultures 26, no. 4 (2020): 146–47. http://dx.doi.org/10.1353/scu.2020.0061.

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Ames, Morgan G. "Charismatic Technology." Aarhus Series on Human Centered Computing 1, no. 1 (2015): 12. http://dx.doi.org/10.7146/aahcc.v1i1.21199.

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<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><span>To explain the uncanny holding power that some technologies seem to have, this paper presents a theory of </span><span>charisma </span><span>as attached to technology. It uses the One Laptop per Child project as a case study for exploring the features, benefits, and pitfalls of charisma. It then contextualizes OLPC’s charismatic power in the historical arc of other charismatic technologies, highlighting the enduring nature of charisma and the common themes on which the charisma of a century of technological progress rests. In closing, it discusses how scholars and practitioners in human-computer interaction might use the concept of charismatic technology in their own work. </span></p></div></div></div>

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William O. Saas. "Charismatic Violence." symplokē 20, no. 1-2 (2012): 65. http://dx.doi.org/10.5250/symploke.20.1-2.0065.

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Mitchell-Foust, Michelle. "Charismatic Deliverance." Colorado Review 42, no. 1 (2015): 142–43. http://dx.doi.org/10.1353/col.2015.0017.

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Battley, D. H. "Charismatic Renewal." Ecumenical Review 38, no. 1 (1986): 48–56. http://dx.doi.org/10.1111/j.1758-6623.1986.tb03397.x.

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Åkerlund, Truls, and Karl Inge Tangen. "Charismatic Cultures." PNEUMA 40, no. 1-2 (2018): 109–29. http://dx.doi.org/10.1163/15700747-04001002.

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Abstract While confirming Heuser and Klaus’s twenty-year-old warning about the shadow side of charismatic leadership in pentecostal organizations, the article points out the leader-centric bias in this and similar works and seeks to advance the discussion by addressing charismatic leadership from a structure/agency perspective. Drawing on Margaret Archer’s critical realist framework, the authors go beyond the focus on the sole charismatic leader to suggest that all partners in the leadership relation bear responsibility for avoiding destructive charismatic cultures and promoting ethical agency. The study proposes that it is possible to have forms of charismatic leadership that reflect pentecostal characteristics without being destructive if organizations promote reflexivity, ethical policies and moral accountability, and active followership.

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Cartledge, Mark J. "Charismatic Prophecy." Journal of Empirical Theology 8, no. 1 (1995): 71–88. http://dx.doi.org/10.1163/157092595x00133.

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Nobile, Tiana. "Charismatic Megafauna." Southern Cultures 26, no. 4 (2020): 146–47. http://dx.doi.org/10.1353/scu.2020.0061.

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Mulyadi, Mus. "CHARISMATIC LEADERSHIP." IJER - INDONESIAN JOURNAL OF EDUCATIONAL REVIEW 4, no. 2 (2017): 9–19. http://dx.doi.org/10.21009/ijer.04.02.02.

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Charismatic leadership involves determination, authority, openness, and the optimism of the leaders in Bengkulu City HarsallakumPesantern (Pesantren = Islamic Boarding School). This research uses descriptive method, as well as qualitative case study. The processing of data is done by data reduction, serving of the next, as well as doing the valid checking using triangulation technic, followed by concluding the findings. The result of the research, has swon that the leadership of Pesantren leaders has been a model for the people around. Being an example or a role model has created a harmonic relationship between Santri (cultural 'stream' of people within the population of Javanese who practice a more orthodox version of Islam) with the Usthad (Islamic leader). The prestige of the Pesantren leaders has created an awareness for their subordinates, that to accept, prestige has to rise from the bottom going upwards. The openness of the Pesantren leaders acts truthfully, humble, just, as well as open in accepting opinions and critics from others. The openness of Pesantren leader shows the clearliness in taking decisions, planning process that gives a chance to all subordinates. Optimism of the Pesantren leaders are behaviors that is born or created inside of the leaders in perceiving their problem, facing hardship, and thinking optimistic. So that the biggest strength is giving enery and directions in reaching the destination. Keywords:Charismatic, Leadership, and Islamic Boarding School

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20

Fiol, C. Marlene, Drew Harris, and Robert House. "Charismatic leadership." Leadership Quarterly 10, no. 3 (1999): 449–82. http://dx.doi.org/10.1016/s1048-9843(99)00021-1.

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Poon Teng Fatt, James. "Charismatic leadership." Equal Opportunities International 19, no. 8 (2000): 24–28. http://dx.doi.org/10.1108/02610150010786184.

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Hernandez, Cynthia M., and Donald R. Leslie. "Charismatic Leadership." Nonprofit Management and Leadership 11, no. 4 (2001): 493–97. http://dx.doi.org/10.1002/nml.11407.

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23

Rogers, Andrew P. "“Confession Is Good for the Soul?” Charismatics and Confession in Conversation." Religions 16, no. 4 (2025): 461. https://doi.org/10.3390/rel16040461.

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Scripture speaks of confessing our sins to God and to one another (e.g., Ps 32:5; Jas 5:16; 1 Jn 1:9). For a tradition that has been strong on sin and the Bible, how do evangelicals deal with confession? In this article, I explore practices of confession in UK charismatic networks based on interviews with five national leaders using a critical conversation methodology. These networks have largely adopted an informal and spontaneous ‘liturgy’ since they began in the 1970s, so this is also a case study of what shape practices take when traditional Christian practices have been put aside. As a semi-indigenous researcher, I offer an account of the ‘what’ of charismatic confession practice from a leader’s perspective: as a network, in public worship, in small groups, and individually. I conclude that these confession practices can be characterised as relational, DIY, and ‘as and when’. I then proceed to offer some ‘whys’ for these practices, including pendulum swings of recent tradition, the relation of confession to charismatic sung worship, and both emic and etic deformations. Finally, I ask, ‘Whither charismatic confession?’ and answer this through posing three questions for reflection around the Bible and confession, the retrieval of practices, and the formative power of practices. This leads into a response to the Special Issue question of how God’s own action is disclosed through these conversations about confession with charismatics.

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Jarzębak, Weronika. "‘The Lord touched me’. Physical metaphors in the charismatic testimonies." Język. Religia. Tożsamość. 1, no. 31 (2025): 281–91. https://doi.org/10.5604/01.3001.0055.1460.

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The aim of the article is to present how Catholic charismatics conceptualise non-physical phenomena in bodily terms. The material base covers written testimonies published on the websites of selected charismatic communities: Miasto na Górze, Głos na Pustyni, Diakonia Świętej Rodziny and Wspólnota ‘Własność Pana’, as well as the transcription of the worship during the XXVI National Vigil of Renewal in Jasna Góra. In the linguistic analysis, the tools of cognitive linguistics were applied, in particular the theory of conceptual metaphor, as elaborated by George Lakoff and Mark Johnson. In the first part of the article, the concept of embodied mind and the basic methodological assumptions are briefly presented. In the second, examples of realisations of bodily metaphors appearing in charismatic utterances are depicted, including those rooted in sensory experiences and those based on pre-conceptual image schemas.

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Elliott, Peter. "Nineteenth-Century Australian Charismata: Edward Irving’s Legacy*." Pneuma 34, no. 1 (2012): 26–36. http://dx.doi.org/10.1163/157007412x621716.

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Abstract In recent decades, most interpreters have argued that as an organized movement, Australian Pentecostalism began in 1909 with Janet Lancaster’s Good News Hall. This article argues that Australian Pentecostal beginnings should be recalibrated to 1853, with the arrival of representatives of the Catholic Apostolic Church in Melbourne. The evidence indicates that the Catholic Apostolic Church continually taught and practiced the charismatic gifts in Australia throughout the second half of the nineteenth century. The existence of an established denomination in Australia embracing and exhibiting the charismatic gifts for the period 1853 to 1900 challenges the dominant Lancaster interpretation. This evidence also argues for a direct historic link between Australian Pentecostalism and the charismata of Edward Irving and the nascent Catholic Apostolic Church in 1830s London.

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Petljutschenko, Natalja. "CHARISMA-KORRELATE IN SPRACHE UND DISKURS: KANN EIN IDEALTYP EIN OBJEKT DER EXPERIMENTAL-PHONETISCHEN FORSCHUNG SEIN?" Odessa Linguistic Journal, no. 12 (2018): 75–80. http://dx.doi.org/10.32837/2312-3192/12/11.

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The paper presents an analysis of charisma-correlates in the language of political leaders in modern German and Ukrainian political discourse and answers the question of whether an ideal type can be an object of multimodal phonetical research. The discursive description of charismatic leaders in German and Ukrainian political discourse and the discovery of their contrastive features relies on biological, social, psychological and linguistic parameters forming their charismatic discourse portraits. Of decisive importance in this context, is the rhetoric of public appearance, expressive combative position, hortatority, timbral, prosodic and gesture-mimic characteristics further perceived and attributed to its carriers as charisma. Charismatic politicians have always been characterised by sharp statements, categorical views and mobilising speech. Inspirited or pep rhetoric is inherent in politicians whose position is contrary to the majority of the public, the opinion of their political allies, members of Parliament, etc. We can observe its manifestations in moments of acute crisis in political life. The prosodic specifics of charismatical discourse are characterised by intensification of all its dynamic, tonal, and temporal components. In phonetical studies, this acoustic effect is referred to as prosodic intensity understanding it as abrupt changes in pitch, loudness, tempo variations, and pauses in important utterances containing addresses, appeals and concepts with positive semantics. Charismatic rhetoric is also formed by the kinetic (gesture and mimic) component that is functionally related the prosodic representation of speech making communication more effective. A gesture is the action or movement of the body through which one individual signals another individual about his presence, his intentions regarding objects. Charismatic political communications are characterised primarily by accentuating or co-speech gestures that represent movements of the body, especially the arms/hands, by which the speaker explains, complements his words, highlights the key points, emphasises or amplifies a verbal utterance. A gesture is perceived by the addressee as a kinematic form of verbal charisma-appeal through which he exercises his influence on his followers and/or opponents encouraging them to commit actions aimed at achieving a particular goal. Charismatic rhetoric originates in political communication in times of crisis and is characteristic of politicians whose stand is not consistent with the majority position. Charismatic enthusiasm and inspiration are ethnically coloured (German rapsodicity, Ukrainian monotony) and are reflected in prosodic and gesture emphasis accompanying both independent and dependent parts of speech indicating the autonomy of charismatic rhetoric as a model. The results of this study can be applied in discourse studies, applied phonetics, comparative linguistics, and political communication.

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Wivel, Anders, and Caroline Howard Grøn. "Charismatic leadership in foreign policy." International Affairs 97, no. 2 (2021): 365–83. http://dx.doi.org/10.1093/ia/iiaa223.

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Abstract Charismatic leadership is an integral yet understudied aspect of foreign policy in liberal democratic states. Combining insights from recent developments on charismatic leadership in organization and management studies with literature on foreign policy, we construct a novel theoretical framework for understanding how foreign policy leaders exercise charismatic leadership. We argue that charismatic leadership makes sense of who ‘we’ are and where we are going through communicative practices. We specify these practices and discuss why charismatic leadership is important in foreign policy analysis; what it is; and how and why sense-making matters for a charismatic leadership style. We contribute with new empirical knowledge by probing our theoretical propositions in a comparative case-study of the charismatic leadership practices of Donald Trump and Angela Merkel. The case-studies illustrate the importance of charismatic communication for both leaders, while disclosing variations in both the ‘thickness’ of charismatic leadership practices and their compatibility with rational legal authority and liberal democratic values.

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Emerick, Christopher C. "Predestination and the Freedom of God." Journal of Pentecostal Theology 27, no. 1 (2018): 74–90. http://dx.doi.org/10.1163/17455251-02701005.

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Historically, the Pentecostal and charismatic traditions have opted for a basic Arminian view of predestination and election. This article responds to two recent articles on predestination and election by Chris Green highlighting some concerns about his view. As a means of preserving divine freedom and based upon the doctrine of the sovereignty of the Spirit, Pentecostals and charismatics are encouraged to consider afresh a Reformed understanding of predestination and election.

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Hills, Laura. "Leading Your Healthcare Organization with Charisma." Healthcare Administration Leadership & Management Journal 1, no. 1 (2023): 31–37. http://dx.doi.org/10.55834/halmj.4035907536.

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Charismatic leadership depends almost entirely on the personality of the person who is fulfilling the leadership role. This article argues that although charismatic leadership will come easily and more naturally to some than to others, it is not an “it” factor that healthcare leaders either have or don’t. Rather, it is a set of behaviors that any leader can learn. This article then encourages healthcare leaders to become more charismatic. It defines what charismatic leadership is and what it looks like in practice, citing famous examples that include Dr. Martin Luther King Jr., Mahatma Gandhi, Winston Churchill, and John F. Kennedy. It explores typical charismatic leadership characteristics and the benefits of charismatic leadership. It also describes the potential pitfalls and dangers of being a charismatic leader. Finally, this article offers readers the 12 most effective charismatic leadership tactics that they can learn, based on empirical research.

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Asmara, Oni Andhi, Endang Susilowati, and Agustinus Supriyono. "The Influence of Charismatic Church Development on Religious Christians Life in the City of Semarang 1970-2015." Indonesian Historical Studies 4, no. 2 (2020): 155–69. http://dx.doi.org/10.14710/ihis.v4i2.8253.

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This article discusses the development of the Charismatic church on the Christians life in Semarang City in 1970-2015 using historical methods and using social religion approach. Since its inception in 1970, the Charismatic church in the city of Semarang has had a major influence on the Christian life in the city. A series of innovations in worship and evangelism that are adapted to the times have made the Charismatic church much in demand by Christians in big cities, one of them is Semarang. Christian interest in the Charismatic church can be seen from the development of the number of Charismatic churches in the city of Semarang. One of the Charismatic churches that is experiencing rapid development is JKI Injil Kerajaan. In the beginning, there were 25 people in the congregations. One decade later it reached 3,557 people and continued to increase to 13,324 people on the next decade. This rapid development has brought significant changes to the Christians life in the city of Semarang. It can be seen, among others, from the increasing number of churches that are full of Charismatic churches at worship services. But on the other hand, the presence of Charismatic church with a new pattern of worship caused less harmonious relationship between non-Charismatic churches and charismatic churches as the result of the high increasing number of original church people who moved to the Charismatic church. It is because Christians in Semarang are mostly more interested in taking worship in the Charismatic church.

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Knights, Philip, and Stephen Hayes. "Black Charismatic Anglicans." Journal of Religion in Africa 21, no. 4 (1991): 381. http://dx.doi.org/10.2307/1581199.

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Gifford, Paul. "Ghana's Charismatic Churches." Journal of Religion in Africa 24, no. 3 (1994): 241. http://dx.doi.org/10.2307/1581301.

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Stewart, Devin. "The Charismatic Community." American Journal of Islam and Society 25, no. 4 (2008): 128–30. http://dx.doi.org/10.35632/ajis.v25i4.1439.

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A revised and expanded version of a dissertation completed at PrincetonUniversity in 2000, this book describes the emergence of a distinct Shi`itecommunal identity within the larger Islamic community in the periodbetween the First CivilWar (656-61) and the end of the second/eighth century.It draws on the Shi`ite hadith of the Imami (Twelver) tradition in orderto construct a rich picture of the developing Shi`ite community, stressingthe Shi`ites’ ideas about their relationship to the Imam, to each other, andto non-Shi`ites, particularly the Islamic ummah at large.The work is divided into an introduction and three sections of four chapterseach, presenting three major theses. The first four chapters concentrateon the concept of walOEyOE, usually translated as loyalty or allegiance but, asthe author suggests, containing a denotation akin to charisma. She argues thatfrom the beginning, Shi`ism’s crucial characteristic was allegiance to Ali ibnAbi Talib during the First CivilWar. Even after his assassination and the endof the war, allegiance to his cause remained fundamental and he remained theprimary focus for the Shi`ites’ location of charismatic authority ...

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Gifford, Paul. "Ghana's Charismatic Churches." Journal of Religion in Africa 24, no. 1-4 (1994): 241–65. http://dx.doi.org/10.1163/157006694x00138.

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35

Eisenberg, Christiane. "Charismatic nationalist leader:TurnvaterJahn." International Journal of the History of Sport 13, no. 1 (1996): 14–27. http://dx.doi.org/10.1080/09523369608713922.

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36

Coleman, Simon. "The charismatic gift." Journal of the Royal Anthropological Institute 10, no. 2 (2004): 421–42. http://dx.doi.org/10.1111/j.1467-9655.2004.00196.x.

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Rader, K. A. "Charismatic Dead Megafauna." Science 339, no. 6118 (2013): 395. http://dx.doi.org/10.1126/science.1232259.

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Kirshner, Michael. "A Charismatic Leader." Journal of the American Dental Association 124, no. 9 (1993): 20. http://dx.doi.org/10.14219/jada.archive.1993.0193.

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Riley, J. "The charismatic leader." Computer Bulletin 45, no. 6 (2003): 24. http://dx.doi.org/10.1093/combul/45.6.24.

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Chafe, Robert. "Charismatic Death Scenes." Canadian Theatre Review 98 (March 1999): 47–59. http://dx.doi.org/10.3138/ctr.98.009.

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Caution: Copyright held by Robert Chafe. This play is protected fully under the copyright laws of Canada and all other countries of the Copyright Union. Changes to the script are expressly forbidden without the written consent of the author. For copyright information, please contact Robert Chafe, 172 Gower St., St. John’s, nf, A1C 1P8.

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Lamport, F. J. "The Charismatic Hero." Publications of the English Goethe Society 58, no. 1 (1988): 62–83. http://dx.doi.org/10.1080/09593683.1988.11785878.

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Ball, Peter. "Interpreting Charismatic Experience." Theology 100, no. 798 (1997): 467–68. http://dx.doi.org/10.1177/0040571x9710000633.

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McGrath, Anika L., and Puneet Bhargava. "The Charismatic Radiologist." Journal of the American College of Radiology 12, no. 11 (2015): 1234–36. http://dx.doi.org/10.1016/j.jacr.2015.03.003.

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Noronha, Konrad. "Jesus' Charismatic Leadership." Jnanadeepa: Pune Journal of Religious Studies 2018, no. 22/2 (2018): 66–81. https://doi.org/10.5281/zenodo.4285935.

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Jesus’ life was one of charismatic leadership. He exhibited charisma akin to the stars of today. Charisma is conferred by followers in society. The difference with Jesus’ social recognition, was that for Jesus it was not a personal objective, rather he was doing his  Father’s will. Also, Jesus had control over non-physical  reality evident in his work of healing, dreams and visions, supernatural knowledge, the distinguishing of angelic and demonic forces, prophecy, and interpretation. Jesus mission involved his clashing with the bureaucracy of his time. He created a bond with his followers and his followers today can say that he has dominion over heaven and earth and of things seen and unseen.

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Wong, Deborah A. "Charismatic Piety: Uncovering the Hidden Impact of the Charismatic Movement." Liturgy 37, no. 3 (2022): 3–10. http://dx.doi.org/10.1080/0458063x.2022.2085973.

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Adnan, Adnan, Agus Gunawan, and Encep Syarifudin. "Analisis Model Kepemimpinan Karismatik dan Visioner." Tarbiatuna: Journal of Islamic Education Studies 4, no. 1 (2023): 1–10. http://dx.doi.org/10.47467/tarbiatuna.v4i1.4381.

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 There are many leadership styles that can be applied in organizations, such as charismatic leadership and visionary leadership. Charismatic leaders emphasize ideological goals that link the group's mission to deep-rooted values, ideals, and aspirations shared by followers. Besides that, charismatic leadership is also based on the extraordinary power possessed by a person as a person. Visionary leadership brings about change within ourselves and includes the people involved in and or the entire organization to achieve higher levels of performance. This article demonstrates an alternative framework for implementing charismatic leadership in organizations that can improve employee outcomes (competencies-skills). Keywords: charismatic leadership, visionary leadership, organizational, charismatic leadership, visionary leadership

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Abraham, Modisa Mkhondo Mzondi. "Attracting the Pentecostal-Charismatic Vote During the 2024 South African National Election Campaign." Global Journal of Arts Humanity and Social Sciences 4, no. 7 (2024): 459–64. https://doi.org/10.5281/zenodo.12734732.

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In a previous article, Mzondi argued that three Evangelical-Pentecostal leaders—Frank Chikane, Kenneth Meshoe, and Mmusi Maimane—displayed Langalibalele Dube’s leadership attributes and a non-dichotomous Ubuntu view of faith and politics. These are juxtaposed with the leadership attributes of Jacob Zuma, an honorary religious leader of a section of African Pentecostal churches in South Africa.  Following the faith and politics interplay, the article focuses on the 2024 South African national election campaign of the four to determine the influence of a non-dichotomous Ubuntu view of faith and politics and Langalibalele Dube’s leadership attributes. Hence the following three objectives. First, to examines how Pentecostal-Charismatic churches and formations align themselves with the African National Congress, the Africa Christian Democratic Party, Build One South Africa, and the uMkhonto weSizwe Party during pre-election 2024 national elections drive. Second, to determine if there is a change in the political perception of Pentecostals and Charismatics. Third, to establish if Pentecostals and Charismatics continue to support Jacob Zuma despite his unethical conduct as, previously argued. This quantitative study is an interplay of the Ubuntu worldview and Pentecostal studies. The two are used as a research framework to achieve the above three objectives. The findings demonstrates that African Pentecostals-Charismatic leaders and members associate with different political parties, have shifted to embrace the non-dichotomous Ubuntu worldview, and are not blind political followers but appear to exercise caution, thus rejecting the argument that all Pentecostals and Charismatics support Jacob Zuma.

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Joosse, Paul. "Max Weber’s Disciples: Theorizing the Charismatic Aristocracy." Sociological Theory 35, no. 4 (2017): 334–58. http://dx.doi.org/10.1177/0735275117740402.

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While several studies have explored the interactional dynamics of charismatic power, most have neglected the role of what Weber termed the charismatic aristocracy. This article revives the classical concept to respond to contemporary calls for performative, follower-centric approaches to charisma. Specifically, the charismatic aristocracy is placed at the center of an analysis of a reiterative moment in charismatization: when influential followers generate content for the emerging charismatic persona. In these germinal moments, the dialogical nature of charisma is most clear, precisely because it is then that charismatic leaders often are not themselves confident in their status and can be found responding to instructional cues—indeed following the lead—of those positioning themselves as obsequious followers. Drawing on 10 years of observations, multistage interviews, and media collections, I provide an interactionist account of the charismatic emergence of John de Ruiter, leader of a successful new religious movement. I conclude by tabling a model that conceives of the charismatic aristocracy as an important fulcrum for expectation, affectation, and recognition in charismatic interactions.

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Hermalin, Benjamin E. "At the Helm, Kirk or Spock? The Pros and Cons of Charismatic Leadership." American Economic Journal: Microeconomics 15, no. 2 (2023): 465–92. http://dx.doi.org/10.1257/mic.20170407.

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Charismatic leaders are often desired. At the same time, experience, especially with demagogues, as well as social science studies, raise doubts about such leaders. This paper offers explanations for charismatic leadership’s “mixed report card.” It offers insights into why and when charismatic leadership can be effective; which, when, and why certain groups will prefer more to less charismatic leaders; and how being more charismatic can make leaders worse in other dimensions, particularly causing them to work less hard on their followers’ behalf. (JEL D72, D83, M54)

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Leidenhag, Joanna. "For We All Share in One Spirit." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 4, no. 1 (2020): 64–87. http://dx.doi.org/10.14428/thl.v4i1.52633.

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Charismatic gifts are an understudied and divisive aspect of Christian worship. Yet, in 1 Corinthians 12, Romans 12, and Ephesians 4, Paul links these phenomena with his famous metaphor for the unity of the church as the Body of Christ. This paper argues that one can better understand how the Holy Spirit unifies both the universal and local church by viewing charismatic gifts as liturgical group actions. After briefly introducing the category of charismatic gifts, I argue that charismatic gifts are a semi–scripted improvisational activity which immerse participants into the core Christian narrative of the universal and invisible church. I then argue that charismatic gifts are given to and enacted by communities, rather than individuals, and so are an example of group action actualising the corporate agency of the local church. When charismatic gifts are seen as liturgical group actions it becomes clear how the Spirit uses charismatic gifts to transform the gathered people of God into the unified Body of Christ.

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