Personal Leadership PowerPersonal Leadership Power Some pastors seem to have an "extra power" - a Personal Leadership Power - so that the masses are moved by their sermons; their requests are unquestionably obeyed by followers, people seem to empty their pocketbooks into the offering plate, and sinners almost run down the aisle at their invitation. These few unique pastors go forth and preach the gospel, as most pastors, yet their results are startling. They turn communities upside-down, and some even capture whole cities for God. * The term "Personal Leadership Power" is used to designate personal magnetism used by leaders to accomplish a predetermined goal in their organization or movement. They revive dead churches, restore broken homes, and see alcoholics released from bondage under their ministry. Their results are much greater than the average pastor. How can Jack Hyles build a church from 700 to 5,000 with over 50 adult professions each Sunday, yet a few miles away several fundamental pastors struggle with mediocrity? Those struggling pastors serve the same God, have access to the same spiritual reserves and follow the same principles, yet one seemingly fails and another is eminently successful. The difference between a growing church and a stagnant one is "Personal Leadership Power." Gifted men build great churches and average men build average churches. Obviously, the pastors of the ten fastest growing churches are gifted men with a unique type of leadership. Dr. G. Beauchamp Vick, pastor of Temple Baptist Church, Detroit, has said, "Some are 200 men, 1,500 men or 3,000." By this Dr. Vick implied that some pastors could build a church of 200; others 1,500; and still others 3,000. Whether these predictions are true is not the issue; Vick could see in certain young men an intangible quality of leadership that could enable the potential preacher to build a church, if the circumstances were equal in all cases. "Personal Leadership Power" is the theme of this chapter. The author is convinced a pastor will not become a great leader by reading this analysis; he will receive some insight into what motivates these pastors. A pastor can become a great leader by direct influence of a great pastor. Among the ten largest Sunday Schools, three pastors (Vick, Rawlings, Henninger) served on the staff under J. Frank Norris, a man who definitely had this "Personal Leadership Power." Two pastors in this book served on his staff. The author believes "Personal Leadership Power" can be learned, even though many believe it is an inborn quality. This chapter is dedicated to, examining the nature of leadership found in large churches and fast-growing churches. After making the study of The Ten Largest Sunday Schools and What Made Them Grow, the author sensed a type of leadership in the pastors of these churches never before personally experienced, even though this dynamic attraction is seen in historical literature. The term "Personal Leadership Power" kept poking its head into conversations. "Jack Hyles has "Personal Leadership Power" ," said one observer. Webster defines ""Personal Leadership Power" "as, an extraordinary power (personal magic of leadership arousing special popular loyalty or enthusiasm) given a Christian by the Holy Spirit for the good of the church."[1] This chapter will attempt to answer several questions. What is "Personal Leadership Power"? How does a pastor develop charismatic leadership? Can a pastor use charisma to accomplish New Testament aims? Charisma comes from the word charis, "a gift of grace." The word charisma usually refers to gifted individuals. A study of doctoral dissertations on the topic indicate that leadership charisma is usually found in political, military, and religious circles. Some refer to charisma as "a personality cult," while Freud referred to men who apparently had charisma as having a "messiah complex." A popular magazine article referred to the charisma of John Kennedy as sex appeal. These generalizations attempting to reduce charismatic leadership to such simple formulas cannot be accepted. Max Weber, the German sociologist, was the first to define the term charisma as "a certain quality of an individual personality, by virtue of which he is set apart from ordinary men and treated with supernatural, superhuman, or at least specifically exceptional powers or qualities Webster's Seventh New Collegiate Dictionary, (Springfield, Mass.: G. & C. Merriam Company, 1969), p. 140.which are regarded as of divine origin or exemplary.''2 This definition describes the personality of a leader but does not include the results of his ministry. Apparently the word "Personal Leadership Power" first entered popular journalism in 1949 through the pen of Daniel Bell, former Columbia University professor. Used in Fortune magazine as a caption to a cartoon describing the qualities of John L. Lewis, an editor blue-penciled "Personal Leadership Power" out of Bell's article accompanying the cartoon because the word was obscure. When examining leadership, Weber suggests three broad categories by which society is governed and to which an ultimate appeal of authority is made by the leader when leading his group. (1) Traditional: Traditional leadership based on rigid societal forms of antiquity. The monocracy or rule by a tribal chief falls under this category. A person (usually a king) becomes a leader because he was born into the office or the process of history evolves him into that capacity. (2) Legal-rational: Legal-rational leadership based on adherence to laws established by democratic process. A leader depends on being elected to the position for his authority. (3) Charismatic: Charismatic leadership based on personal magnetism of one man. This area is also termed revolutionary leadership, because an individual leader usually is elevated to his office because of social needs by the masses; Those needs are expressed by the populace or perceived by the leader. Weber felt charisma had been too dominant in the past to ignore it as a type of government. Most new revolutionary governments are established upon charisma but ultimately pass to legal-rational and eventually to traditional.3 "Personal Leadership Power" is a natural gift. In this chapter the gift of charismatic leadership will be attributed to the ten godly men of these churches. But anti-Christian leaders have charismatic leadership, such as Napoleon, Hitler, Mussolini and Fidel Castro. The gift is an ability that a man can dedicate to the glory of God or to the destruction of society. The ten pastors have yielded their leadership gifts to God, and have been used to build a local church. Since charisma is a natural gift, we can examine it to understand its workings. The quotations from sociological studies will reflect the operation of charismatic leadership in political and military circles. Insight from these churches-will be reflected in religious circles. The following outline will analyze charisma.4 (1) Charismatic leadership arises during unstable social milieu. (2) The charismatic leader devises a special formula for deliverance. (3) The charismatic leader has a basis on which to guarantee success. (4) The degree of charismatic leadership is measured by the allegiance of the followers. (5) Transcendental/divine-like qualities are attributed to or claimed by the charismatic leader. 2 Max Weber, The Theory of Social and Economic Organization, trans. by A. M. Henderson and ed. by Talcolf Parsons (New York: Oxford University Press, 1947), p. 358.3 Ibid., p. 65.4 James Davis, "Charisma in the 1952 Campaign," American Political Science Review, XLVIII, (December, 1954), p. 1085. Davis argues that the social conditions make a political-charismatic leader. He set forth five postulates that determine charisma: (1) Appealing leaders, (2) Despondent followers, (3) Weakness of inhibiting political tradition and institutions that hinder the superman-politician, (4) A degree of political instability (so people will turn to the leader rather than elsewhere for solutions), and (5) Existence of a crisis. These criteria are found in the pastors with charismatic leadership. Charismatic Leadership Arises During Unstable Times Two of the main characteristics of charismatic leadership are (1) an awareness of the dilemma of the populace and (2) a determination to do something about it. These two qualities alone do not make a man a charismatic leader, but they are necessary ingredients. Some past political leaders with potential charisma have attacked the establishment, but the masses were not ready to revolt and embrace his leadership. Even though a crisis did exist, neither the economic, social, or political scenes were severe enough to cause the populace to lose confidence in the traditional leadership. Barry Goldwater, presidential candidate in 1964, emerged with potential charismatic qualities, attacked the establishment, suggested new remedies and promised the government would undergo profound structural changes. However, aside from 24 million faithful Republicans, he could not attract a mass following. Since charismatic leaders rarely provoke indifference or neutrality, Goldwater was attacked as a demagogue and dictator, and hence defeated. Some Bible-preaching pastors attempt to begin a church, yet the results reflect failure. The pastor did not establish a "need" in those he attempted to reach. He could have created a "spiritual need" by preaching on sin. Some charismatic leaders use the unsettled social conditions to create a "need," hence gather a following. Max Weber indicates there must be a crisis, turmoil and psychic strain where people begin looking for a political messiah. He feels that pressurized social conditions alone do not necessarily produce charismatic leaders; times of stress only afford opportunities for the charismatic leader to become visible.[5]
[I] The successful charismatic pastor stands against the established church society of tradition and ritualism. He sees a dead Methodist or Baptist church as a tool in Satan's hand; [II] Therefore, he attacks the traditional churches and maintains his church is correct because it is founded on the Bible. [III] He attacks hypocrisy, just as the Old Testament prophet preaches against sin. [IV]He attacks the evils in government, the secularization of public schools and the permissive society. Dr. Jack Hudson received popular support from the TV and newspapers of Charlotte, North Carolina, when he opposed topless and bottomless dancing in the city, striking out against nudity. The common man who feels helpless identifies with the charismatic leader who voices his "beefs" against the establishment. Fundamentalist preachers who have a deep belief in total depravity (doctrine of sin) are convinced that sin is the disruptive force that keeps society in a constant state of turmoil. They preach that a return to God and repentance from sins will solve the issue at hand. Some fundamentalist preachers mistakenly preach that America should return to the "good ole days," Those citizens who are afraid of the future or find security in the past identify with this preaching. The author's experience with the pastors in the ten fastest growing Sunday Schools did not seem to be a yen for past America, rather a return to the biblical principles of the New Testament. Some charismatic leaders attempt to establish a church in a neighborhood that is conducive to their ministry. When the populace to which they appeal are alienated from established society, these people will respond to preaching that attacks society. 5 Ibid., p. 72. Most charismatic leadership is found among the poor in the slums or in housing projects. Many large fundamentalist churches in the North are built on transplanted Southerners who feel isolated among the surrounding "Yankees." This social phenomenon does not take away from the integrity of these churches. God is working through a person's sociological environment to motivate him to get saved. The strong churches founded by The Evangelical Free Church in Northern cities were built on foreign-speaking Scandinavians who were alienated because of their language or life-style. In contrast, some charismatic leader will have difficulty building a church in a middle-class suburban development, simply because the populace has a degree of financial security and feels a general acceptance in community life. When we view the members of the churches in this book, we see the fur-clad drivers of Cadillacs, middle-class families in Ford station wagons, and the poor of the community on buses. Can these people be called the disenfranchised Americans? No, at least not economically and geographically. However, there is a negative feeling against organized religion among these Christians, because they are "fed up" with fakery in traditional churches, emptiness of life, and futility of social contacts without Jesus Christ. More and more, Americans are disillusioned with the emptiness of money. All these factors produce a spiritual restlessness that drives individuals to churches with charismatic pastors. Richard Fagen writes in the Western Political Quarterly concerning the charismatic authority of Fidel Castro, stating that one base of Castro's success was the unstable times in Cuba, which he either created or took advantage of.6 This unstable condition is reflective of the French Revolution that gave rise to Napoleon or a similar panic in England that led to the collapse of Prime Minister Chamberlain in 1939, propelling Winston Churchill into the leadership of Parliament. Later in life, Churchill, the writer-historian, gained prestige for producing his multi-volumes of history, in which he holds the philosophy “Man makes history.” Churchill projects charisma-like qualifications back on many past political and military leaders, without which, according to Churchill, the free world would have been consumed by the tide of oppression. Interestingly, Churchill who so definitely had charismatic leadership, projects it to others of bygone days . . . or did Churchill so identify with leaders of the past that when Hitler threw all of the strategy of his military machine at the almost defenseless island of England, Churchill had to act out the hero of his dreams? Churchill’s grit and charismatic leadership through his speeches turned the tide against Hitler: “We will fight on the beaches, in the fields, and in the streets.” The Charismatic Leader Devises a Special Formula for DeliveranceWhen a charismatic leader begins his climb to leadership, he initially states a doctrine or formula which is easily understood by the people. This formula is an answer to the dilemma of the populace. The charismatic leader is usually known for his great oratory and persuasive abilities. The people believe in him and his message. He correctly analyzes the dilemma of the masses, hence giving the leader acceptance because of his insight into the problem of the 6 Richard Fagen, "Charismatic Authority and the Leadership of Fidel Castro," Western Political Quarterly, XVIII, (January, 1965), p. 275. Fagen made a firsthand study of the Cuban Revolution under Fidel Castro, examining five hypotheses concerning charismatic leadership: (1) The charismatic leader is always the creation of his followers, (2) There are no universal charismatics, (3) The leader regards himself as elected from above to fulfill a mission, (4) The emergent leader is anti-bureaucratic, and (5) Charismatic authority is unstable in nature. Fagen found all five of these principles were true in Castro's leadership.community. The formula, because it is easily understood by the populace, becomes a basis of hope. The people believe the leader because they believe that the answer to their problems found in his message will lead them out of their dilemma. Since charismatic leadership is revolutionary in nature, the leader depends upon the people wanting to be delivered and reciprocates by promising a new day. Fagen suggested Castro was a charismatic leader created by his followers, though Fidel himself claimed to be elected from above, "transcendent" to fulfill the mission of freeing Cuba.7 The charismatic leader usually expresses his ideas in nostalgic or histrionic speech. In many cases, the newly emerged deliverer is a mouthpiece for sentiments that exist at the subliminal level of the masses. Many charismatic pastors use country or western phrases in their sermons, especially to appeal to members of the congregation who come from rural backgrounds. America was built on the Protestant value system: i.e., the value of the future, hard work to gain rewards, purity of sex, retribution for evil, honesty of one's word, pride in accomplishment, planning for the future, cleanliness of the body and home, and success; Americans admire success. Most journalists today criticize the Protestant ethic and have generally succeeded in creating a bad image so that anyone who practices the Protestant ethic is "out of it." Perhaps journalists are just products of the American educational system which has repudiated the Protestant ethic. However, sociologists maintain that the Protestant ethic was a powerful influence in the founding of America. They also maintain that the Protestant ethic grows out of preaching based on a literal interpretation of the Scriptures. When charismatic preachers offer a formula, they do more than "rant and rave in the pulpit." Since charisma demands a formula to lead people out of the dilemma, the pastor who correctly uses charisma must: (1) offer a formula to individuals to change their life; and (2) offer a formula to cause a dying or lethargic church to grow rapidly and succeed. Bound up in the formula of the charismatic leader are changed lives of individuals, numerical growth in the church, financial success, continued building programs, and continual enlargement of the ministry. In preparing the book The Christian Hall of Fame, the author read seven or eight sermons from each of the 80 outstanding ministers or heroes of the faith who are enshrinees of The Christian Hall of Fame located in Canton (Ohio) Baptist Temple.8 One fact arose from reading these great sermons: the great preachers of the past not only preached the message of God (the content of revelations) but preached methods whereby the work of God could be accomplished. Hence, they preached a formula for deliverance of the people. The ministers of the ten fastest growing Sunday Schools have not created a formula for the deliverance of the people nor have these preachers manufactured it out of their thinking. They deeply believe that the only answer to man's dilemma is found in the Word of God. Jesus Christ transforms individuals; a drunkard can become a Sunday School teacher, a prostitute can be cleaned up and work in child evangelism, and Americans with meaningless lives can become avid soul-winners. Also, the pastors in this book understand the method of building a great church.7 Ibid.8 Elmer L. Towns, The Christian Hall of Fame, (Grand Rapids: Baker Book House, 1971). Two years ago, a study revealed that 23 pastors of the 75 largest Sunday Schools in America graduated from the Baptist Bible College, Springfield, Missouri.9 This author studied carefully the curriculum at the Springfield school, trying to determine what made the college such an effective preacher factory. The college curriculum was no different than most other Bible colleges, yet no other school had such outstanding results among its alumni. The successful ministers in the Baptist Bible Fellowship understand "how" to build a Sunday School. They learned the methods from the pastor who led them to Christ. These methods are not learned by studying class notes, but were learned by coming in contact with great pastors who were building growing churches. Great preachers are brought to the chapel periods at the Baptist Bible College to inspire future preachers to go out and begin churches. Young men leave the college to found New Testament churches, beginning with nothing but the vision of building the largest church in town. The Charismatic Leader Has a Basis on Which to Guarantee SuccessThe charismatic leader must have a basis for the success of his formula or the clientele will not follow him. His mystic influence over people is difficult to describe. Usually, the charismatic leader influences people both individually and en masse. The degree of success of his leadership is measured by the allegiance of his followers. Usually, past successes of the leader become the basis on which the people believe he can produce results in the future. The young pastor who can win one alcoholic to Christ is assured of a place of "specialness" in the eyes of his congregation. When he personally leads several "down-and-outs" to Christ, the congregation is wiling to give him greater allegiance. He becomes greater than the average preacher in the eyes of his people. A young pastor may attack city council and defeat a liquor ordinance. Since he has shown the "boys at city hall," the average man will follow his direction. They know he can get results, so when he asks for tithes and offerings, the people are not reluctant to give. The congregation of Thomas Road Baptist Church gives a higher financial ratio than the national average because each week over 50 adults profess Christ during the invitation. They know their money is used to win souls. Carl Friendrich, in his study of charisma, Journal of Politics, indicates that there are usually four appeals to authority by the charismatic leader: (1) appeal to absolutes, (2) appeal to tradition, (3) appeal to experts, and (4) appeal to the will of governed.10 The fundamentalist preacher first appeals to the absolutes of the Word of God. In the early days, Billy Graham often repeated his appeal to authority, "The Bible says . . ." Also, many fundamentalist preachers appeal to tradition. He reasons that what God has done in the past, He can do in the future and is willing to do. Experts are quoted by the charismatic leader in his appeal to the congregation. Bob Moore reflects his charismatic leadership by the will of his people, "My congregation has never voted against a recommendation of mine." The Madison Avenue public relations executive cannot create a charismatic leader. Advertising cannot make a great leader, although some have tried it. Publicity may enhance leadership of the traditional pastor or can be used by the charismatic leader once he has gained his following, but the charismatic leader must have a previous basis for his leadership before a public relations man polishes his image. 9 Elmer L. Towns, "The 75 Largest Sunday Schools in America," Christian Life, (August, 1970). pp. 15ff. 10 Carl Friendrich, "Political Leadership and the Problem of Charismatic Power," Journal of Politics, XXIII, (February, 1961), p. 26. Since the image of the leader may be manipulated by effective propaganda campaigns, the type of relationship of the pastor and people before he gains the office and after his ascension to office must be examined. The pre-office charismatic leader is socially accepted by the group he leads and is so judged by the intensity of personal devotion given to him. Political charismatic leaders use two devices to gain power: > > unity and > > factualism. The politician appeals for unity, aiming his argument to the fringe groups of the society (educationally disadvantaged, geographically disadvantaged, and economically disadvantaged). In each, he will attempt to convince the group that their dilemma is blamed on the status quo. Deliverance is promised through his program. Usually the charismatic leader reinforces his claims by appealing to the nostalgic history of the disenfranchised. He appeals to their hero and will probably adhere to their traditions. Cultural symbols that give him strength and courage are emulated, such as speech, temperament, style of action, ideas expressed, or identifying oneself with the legendary heroes of the past. The many comparisons of John F. Kennedy to Abraham Lincoln after Kennedy's assassination only validated his earlier charisma, and later perhaps enhanced the rising charisma of Robert Kennedy before he was assassinated. The many biblical allusions used by Franklin D. Roosevelt to captivate his audience gave him acceptance by the biblically oriented American society. The Degree of Charismatic Leadership Is Measured By the Allegiance of the Followers The charismatic leader is socially validated by his followers and so evaluated for success by the intensity of the personal devotion they give him. The charismatic leader needs to communicate to his followers a sense of continuity between himself and his mission. Weber says there is no universal gift of charisma, but it is identified with a culture. The charismatic leader can only influence another society or culture to the extent that he shares common histories or value systems. Hence, the minister who grew up in a housing project or on the wrong side of the tracks can be a great leader of the poor. This leadership is more than a "hometown boy makes good", but certainly his success contributes to his leadership. Why do people follow the charismatic leader? Many people follow the charismatic pastor, not for rational reasons, but because the odds are against him and, in fact, appear insurmountable. The charismatic leader appeals to the deep feelings of the populace and they hope he can somehow "pull it off." Since the leader claims to have transcendental/divine-like characteristics, his sense of mission seems to make him omniscient and omnipotent in the eyes of the people. Many people said of J. Frank Norris, "If he wanted to charge hell with a water pistol, I would follow." Tucker suggests another reason why charismatic leaders are successful: the populace response is not necessarily absolute obedience toward their leader, but simply that by virtue of extraordinary qualities, he exercises a kind of domination over the followers. Tucker also suggests, "The personal characteristics of the leader are promoted and copied by a large segment of the group." [11] Hitler, Mussolini and Napoleon had charismatic leadership and their insight into problems supported their amazing leadership. Even though their insight proved wrong, the populace believed them for a while. Bierstadt goes on to say, "Charismatic leadership depends on belief by the people, that the person designated is fully able to receive destiny in a way that no 11 Robert Tucker, "The Theory of Charismatic Leadership," Daedalus, XCVIII, No. 3, (Summer, 1968), p. 747. Tucker advances the "personality cult" concept of charismatic leadership. In this book this is referred to as the pseudo-charismatic leader.ordinary man can fathom." [12] Becker indicates that the followers of the charismatic leader realize that for society to remain integrated (orientated towards acceptance) one functional prerequisite was the continuance of the past inheritance and the central value system. The charismatic leader promised that, therefore, the people needed him. [13] Transcendental/Divine-like Qualities are Attributed to/Claimed by the Charismatic Leader Many charismatic leaders possess traits that would distinguish them from ordinary leaders. Two facts are prominent from the sociology literatures: (1) Some charismatic leaders claim divine qualities (this is perhaps a pseudo-charismatic leader), while others (2) have divine-like characteristics thrust upon them by the followers. The charismatic pastors who follow the New Testament pattern of church growth do not claim divine characteristics nor are these qualities attributed to them by their followers. These are regular men who have appropriated the spiritual assets available to them for the Christian life and service. These men have incorporated into their lives the spiritual power available to all believers. But they have been chosen by God to lead a church. God has worked through them to a greater degree than He has worked through average pastors, hence the congregation has attributed to their pastor a high degree of loyalty. These pastors win more people to Christ, get answers to prayer, attack sin in the community and win. Because of the eruption of a volcano when Bobby Kennedy visited South America, he was attributed with divine characteristics. Also, a charismatic leader can associate with divine authority without making divine claims, and enhance his leadership: "The Lord led me to establish this church." Not all pastors with great accomplishments have charismatic leadership. Some pastors never claim to be great, nor will they accept credit for their greatness, yet their accomplishments point to their greatness. These pastors will not let their congregation think of them as special. Other pastors boast of great accomplishments, yet their disillusioned followers do not ascribe loyalty to their pastor. Perhaps the boasting is without basis. If a charismatic leader can get his followers to believe his boastings, he may get loyalty from his followers until they learn the truth. John Markus argues that transcendence is one of the dominant themes of charismatic leadership, reflected in various forms as union with God, a breakthrough of the walls of suffering (Ghandi), withdrawal into fantasy toward the fulfillment of aesthetic experience, and an historical consciousness leading to some teleology of history. [14] Charismatic Personality The true charismatic leader believes he will not, cannot fail. During the Second World War, Dallas Billington, pastor, Akron Baptist Temple, found out an embargo was placed on his Sunday School buses. He appealed directly to President Franklin D. Roosevelt and got the embargo lifted, hence elevating the pastor's esteem in the eyes of his congregation. 12 Robert Bierstadt, Modern Social Sciences, (New York: McGraw-Hill, 1964), pp. 269-70.13 Howard Becker, Modern Sociological Theory, (New York: Dryden Press, 1959), p. 20ff.14 John Marcus, "Transcendence and Charisma," Western Political Quarterly, XIV, (March, 1961), pp. 236-237. Some might accuse charismatic leaders of having a great confidence in themselves. This might be true, as they are usually correct in their judgment, even about their own ability. They usually have greater knowledge about human personality than those about them. Sometimes charismatic pastors appear to be egotistical. The pseudo-charismatic leader is usually egotistical, but those used by God usually do what they do for the Lord's glory. Some average pastors might criticize a pastor of a large church for driving a Buick and living in an air-conditioned home. However, the charismatic pastor-leader might reply, "The large car and the air-conditioned house save my strength so I can preach more sermons and win more to Christ." This statement leads to the conclusion that the charismatic leader has great ego strength. The pastor with "false humility" can never be a great leader of a congregation, because his personality will not allow it. Some pastors do not grow in their leadership ability because they are unwilling to risk, to extend themselves. The charismatic leader never takes the safe route, but is willing to risk himself many times. Just as there are no victories without a fight, there are no successes in the Lord's work without attempting great things for God. (A pastor who is afraid of failure will not build a great church.) At the same time, the charismatic pastor has never had a great defeat, at least outwardly. This author has observed some men who have been growing in their leadership ability, but a severe setback scarred their personality and hindered their personal growth so that they never reached their full potential. The charismatic pastor usually explains away his failure. Thomas Road Baptist Church advertised a goal of 12,000 in Sunday School. The goal was not reached and Jerry Falwell said, "This is the first time I've ever apologized for 9,172 in Sunday School." The most interesting question to be raised is, "How is the charismatic personality formed?" Ann and Dorothy Willner in Political Leadership list multiple causal factors15 which influence development of the charismatic leader: (1) heterogeneity rather than homogeneity of family background in one or more dimensions, (2) mobility and/or instability of family during the childhood of the leader, (3) mobility of the leader and consequent exposure to varied social and geographical environments in his youth. This observation basically means that the pastor who would lead a great work must be able to live in more than one social environment. Plato stated, "He who would preach in the marketplace must know more than the marketplace;" so the pastor who would preach to a congregation of blue-collar workers must know more than the blue-collar world, yet identify and be identified with that world. This varied background is obtained by travel, education, and many types of employment and experiences. Charismatic leadership is one-generation long, and it cannot be passed to its followers. After the charismatic leader dies or passes off the scene, the next leader tends to have traditional and rational leadership. Hence, Abernathy will not succeed Martin Luther King, Jr., and hold the same esteem and loyalty in the eyes of his followers. An article in the Chicago Daily News indicates Abernathy understands this and is moving toward a traditional-democratic-type leadership. [16] Weber indicates, "The charismatic leader being the source of legitimate authority, (1) is a revolutionary force, tending to upset stability of institutionalization and order, and (2) it cannot itself become the basis of a stabilized order without undergoing profound structural changes.” 15 Ann and Dorothy Willner, "The Rise and Role of Charismatic Leaders," Annals of the American Academy of Political and Social Science, No. 358, (March, 1965), pp. 61-69. Although many in social research have examined charismatic leadership, only the Willners have been brave enough to attempt a personality profile. After having close fellowship with many of the pastors in the largest churches of America (those most likely to have charisma), I am convinced there is a distinct personality pattern in charismatic leaders. The Willners have given us great insight, but I think more study needs to be done in this area as we have not gained full understanding of the charismatic personality. 16 L. F. Palmer, Jr., "Jesse Furor Points to New Black Leadership," The Chicago Daily News, (April 20, 1971), p. 13. cannot itself become the basis of a stabilized order without undergoing profound structural changes.” 17 Most researchers feel that the charismatic leader cannot undergo that change. Castro will never give Cuba the stable government, but after his death the next leader can if another revolution does not happen. It is an observable phenomenon that the sons of charismatic leaders are better educated, more sophisticated, better organized, but alas, infinitely less effective. Charismatic leaders have inevitably experienced great hardship which helped mould their capacity for leadership. Their sons almost never have this opportunity and share in the financial benefits of the success of their fathers. Weber wrote, "Charisma can only be awakened and tested: it cannot be learned." [18] He went on to summarize that when leadership is channeled through routine strategy, its charismatic character is altered. Leadership is no longer dependent under the personality of the leader, but upon the forms of the newly established institution. Hence, the charismatic pastor is not in favor of a board of Christian education, job descriptions, or normal channels of authority. He is concerned with the function of a church, not its forms. Ann and Dorothy Willner were the only authors brave enough to suggest a personality trait list of charismatic leaders. [19] They have suggested the following list: (1) A high level of energy or extra-ordinary vitality. --The charismatic leader can give long campaigning hours or can exist on little sleep while keeping a heavy schedule, such as when Winston Churchill was prime minister of England in the Second World War. (2) Unusual presence of mind under conditions of stress and challenge. --The charismatic leader has the ability to think on his feet. This gives him the "edge" on both his followers and those who disagree. He usually has a wide vocabulary and can use it appropriately. (3) The charismatic leader is strong-willed and firm in decision-making processes. --His resoluteness is a source of strength to his followers. He usually appears unmoved, stubborn, and, once he has made a decision, will not change from his point of view. Sometimes, this quick ability to make decisions is called naivete. He is accused of refusing to analyze the issues. His stubbornness gains admiration from his followers, because he will not buckle. Also, his stubbornness might grow out of naivete with a simplistic view to politics either in Washington or in denominational headquarters. (4) The charismatic leader has unusual mental attainment. --The Willners believe the charismatic leader does not always have high intellect, but he usually has the ability to seize upon information from many sources and by an excellent memory give the impression of being widely read, hence knowledgeable. [20] Dr. Jerry Falwell has a photographic memory and in high school was defeated in a state spelling test. During the following year he read the complete dictionary, knowing that once he saw a word he could spell it, and the following year won the state spelling contest. (5) The charismatic leader has a flair for originality and a capacity for innovation in his own behavior. --Creativity may be reflected in his speech, ideas, even to the extent of his being a phrase-maker. Catchy slogans will gain attention and keep interest in a sermon. Creativity may be expressed by his unique solution to the unstable social problems of the masses. Or, creativity may be a new technique he uses to attract more people to Sunday School. (6) The charismatic leader often has a lack of understanding of economic or financial matters. --He may be naive in offering simple financial solutions to complex problems. Also, the Willners suggest possibly an indifference or impractibility with respect to personal financial affairs. At first I thought this point does not apply to great pastors, because they are usually financial businessmen and operate their churches by detailed accounting systems. But their faith in God to supply money may be a reflection of this characteristic. This is why they are called naive. They might spend money to reach lost people, knowing that once the person is saved, he will give to the church. The average pastor will not spend money on advertisement, especially if he does not have it. Many charismatic pastors I know have led their churches to over-borrow because they believed in the future of the work. The reaction might be, "I know God will supply because He led me to begin the church." Because the money comes in, he once again is vindicated in the eyes of his people. But many average pastors follow the same role and go bankrupt. 17 Weber, op. cit., p. 66.18 Ibid., p. 367.19 Willner, op. cit., pp. 61-69. See footnote 15.20 Charles Wegener, "Lord Morgan or Churchill: Mastery Over Men," Ethics, LXXVII, (January, 1967), pp. 148-151. Most people consider Churchill a brilliant person, yet Wegener states, "Churchill was a very intuitive and creative individual with a practical bent. He possessed a burning desire for personal distinction. He was poorly educated, not well read, of unstable temperament, but had an indomitable will." (7) Charisma has the ability to elicit an extraordinary degree of devotion and self-sacrifice from women. --It is noted that two women made this observation, and perhaps saw this most in churches where churchmen depend upon women for a following. However, in these large churches a high degree of members are men. (8) Charismatic leaders have extraordinary eyes which are fierce and hypnotic in effect. --When Billy Graham first preached in Harringay Arena, London, England, he was accused by the press of coaxing people forward through his hypnotic, piercing eyes. Traditional LeadershipTraditional leadership works under the authority of a democratic process, where the leader is elected. In the church setting, the pastor is called to a church by a popular vote, usually upon recommendation of a pulpit committee. One author described the role of the traditional pastor as: "Leadership is the activity of influencing people to cooperate toward some goal which they come to find is desirable."21 This definition is broad and can be applied to several situations. It does not say how the leader influences people nor does it indicate the motives or success of the leader. Gangel uses the following definitions, "Leadership is the exercise by a member of a group of certain qualities, character and ability which at any given time will result in his changing group behavior in the direction of mutually acceptable goals."22 He goes on to explain that leadership is an ability to work with people. Most pastors in America will follow the traditional leadership model, as they are not personally equipped to be charismatic leaders. Biblical Charismatic LeadershipThe Bible seems to teach that the success of the work of God is in direct proportion to the ability of the man of God. Hence, Moses, Abraham, Elijah, Isaiah, and Jeremiah were great leaders who used charismatically defined leadership. Also in the New Testament, Peter and Paul used charismatic-type leadership. The Bible seems to teach the "gifted man" philosophy. Time Magazine argues that charisma, "one of the dominant clichés of the 60's, is clearly on the wane."23 The article goes on to say that charismatic leaders are the product of a social-economic turmoil and since we have no major struggle in the United States we have no need for charismatic leaders. Of course the magazine referred to political leaders, yet was wrong in its 21 Ordway Tead, The Art of Leadership, (New York: McGraw-Hill, 1963), p. 20. 22 Kenneth Gangel, Leadership for Church Education, (Chicago: Moody Press, 1970), p. 12. 23 "What Ever Happened to Charisma?" Time, SCIV, (October 17, 1969), pp. 40-41.analysis. The black street gangs of Chicago, the civil rights movement, the war in Southeast Asia, uneasiness about crime in the streets, and inflation demand answers. "If America is not in social-economic turmoil now, what is peace?" Many church leaders are claiming this is the decade of the common or average man. By this they mean there will be no great leaders in the future. Some are claiming that Billy Graham is the last great charismatic leader. Therefore, small Bible study groups are suggested as theological answers, rather than great preachers who speak to large audiences. Pastoral counseling has become vogue rather than life-changing soul winning. The observer wonders whether the emphasis on small groups has ruled out recognition of the great men of God or vice versa. Has the day of John Wesley, Dwight L. Moody, and Martin Luther passed? Or, does the unsettled times of the American church scene lay the groundwork for the emergence of perhaps the greatest leaders of the past 2,000 years? This author contends that some of the pastors in the large churches of America are reaching and influencing more individuals than did some of the great charismatic leaders of the past, such as Asbury, Billy Sunday, Jonathan Edwards, and John Calvin. Charisma seems to be a personality trait that grows naturally in certain men. The trait is amoral, hence one, cannot say that to use charisma leadership is good or bad. Perhaps the answer is that the great man of God, with charismatic qualities, who is under the control of the Holy Spirit, can accomplish great works for God. Wayne Lukens in his Master’s thesis on charisma maintains that charisma is used primarily to build numerical attendance, and transform or revive old religious forms.24 He goes on to declare that the exercise of charismatic leadership will not bring about good-quality Christian education in a program. Leadership is usually attributed to two sources: First, the leadership ability is inborn. Some men apparently have leadership from the time they are small children and the qualities that make them a great leader apparently are inherited.25 Second, leadership can be developed. Certain leaders seem to successfully face a crisis and through that experience become greater. The question naturally follows, "Did the pastor with leadership ability inherit his gift or was it learned?" The fact that pastors of 23 of the 75 largest churches in America have been associated with or received their education from the Baptist Bible College, Springfield, Missouri, leads one to conclude that leadership can be developed. Or, those with potential charisma are sent or come to this college. God uses a man according to his ability. It is incongruent with the nature of God to bring a person with leadership ability to salvation, then place that person on the shelf and not use his leadership ability. First, God may give leadership ability, and, second, God may guide in its further development. Charismatic leadership is a natural gift that some pastors have used to build a great church. If these men were not pastors they would be great leaders in some other area of life. There are several elements from a spiritual perspective that make up charismatic leadership. 1. Implicit faith in God.-- The leader who is aware of the sovereignty of God and His intervention in the affairs of this life will have an inner confidence that God can guide his affairs. This inner confidence results in outer respect by the populace, making him a better leader. 24 Wayne Lukens, "A study of charismatic leadership in Christian Education," (unpublished Master's thesis, Department of Christian Education, Trinity Evangelical Divinity School, 1970).25 Weber, op. cit., p. 367. Weber believes charismatic leadership is inborn. "Charisma may only be awakened and tested; it cannot be learned or taught." This cannot be proved and I tend to doubt its validity when applied to pastoral-charismatic leadership gifts. This psychological reason is only half the picture. The leader who has great trust in God will have great spiritual power. 2. Yieldedness to the purpose of God.--When the followers see the hard work and personal loyalty of their leader, they also will sacrifice for the cause. The charismatic leader is the one who emulates respect and obedience from his followers. The pseudo-charismatic pastor builds an image of dedication to God, while in reality he has no true biblical passion to reach people. He uses his leadership abilities for wrong reasons. The leader who is totally dedicated to his local church is the leader who will motivate members to greater service. 3. Unswerving obedience to divine absolutes. --There are many common men in life who are looking for answers. The minister who stands and thunders, "Thus saith the Lord" will gather a hearing, if he gives the people a basis for believing him. Since God has spoken, and these pastors believe the Scriptures are divinely inspired and inerrant, they believe their leadership is based upon divine authority. Even though these charismatic leaders see themselves as channels, their followers project onto them a level of "specialness" that is reserved for a select few. 4. A belief in the devastation of sin. --The pastors of these churches believe that a man cannot build a great New Testament church without a deep conviction in the damage and damnation that results from sin. When Truman Dollar pleads, "We're singing another verse for you to come forward and find Jesus Christ," this is not a salesman begging for a signature on the dotted line. He is deeply convicted that men stand on the precipice of hell and eternity waits to suck them away. He may sing ten stanzas of "Just As I Am" during the altar call. He stated, "I fear the wrath of God greater than the irate displeasure of a parishioner whose dinner plans are spoiled." Sin is the greatest dilemma, as far as these pastors are concerned. Their success is directly related to their ability to convince others of the effects of sin. 5. A trust in the infinite power of God to work through the weakest human channel. --Pastors in these fast-growing churches do not see themselves as possessing a unique holiness. They were each individually asked if at any time in their life they had an experience with God, apart from salvation, that uniquely equipped them to pastor a fast-growing church. They were specifically asked if they had an experience of the baptism of the Holy Spirit, the infilling of the Holy Spirit or a similar type of experience. Each of the men testified he had had no special experience to make him holy or that gave him power to build a fast-growing church. Herb Fitzpatrick declared, "I am an average man. Any average man can build a great church if he is willing to work hard, win souls, and be faithful to preach the Word of God." Fitzpatrick went on to indicate, "When I speak of hard work, I refer to man's part. Of course, I realize that God must work and He does so through yielded, dedicated men, but there is no spiritual secret to building a fast-growing church." Pseudo-Charismatic LeadershipPseudo-Charisma.--The abuses of charismatic leadership are abundant. A pastor eliminates the board of deacons, runs the church as a dictator, and finally absconds with the till, stealing thousands of dollars. A second pseudo-charismatic pastor elicits devotion to himself rather than Christ, and has a sexual affair with a woman of the church. Also, pseudo-charisma is seen in the belligerent dictator who rules his church with the iron fist, destroying people rather than helping them. When this oligarchy crumbles, the deacons get together and resolve that no pastor will ever again have absolute authority. The pendulum swings in the opposite direction, resulting in a committee-led church. Robert Tucker in Daedalus indicates one of the marks of the charismatic leader is the existence of a cult personality.26 The leader is revered, resulting in a worshipful relationship of the led to the leader. Tucker goes on to indicate that in this setting, members will most likely imitate their leader, attempting to live the same kind of life-style as he. The pseudo-charismatic leader inflates his personal ego or builds his machine rather than matures his followers. A pastor who builds the church on his personality rather than through his leadership, is using pseudo-charismatic leadership to build a church. True biblical leadership develops the Christians who are following the pastor. However, when the work is built on the pastor's personality, the attendance declines when the pastor leaves or dies. A pastor who is ministering according to the New Testament standards will develop mature individual Christians and a strong local church. If the church deteriorates after the charismatic pastor leaves or dies, the decline proves he has pseudo-charismatic gifts. J. Frank Norris built the First Baptist Church, Ft. Worth, Texas, into the largest Sunday School in America. In his early life he apparently employed a biblical charisma, but toward the end of his ministry in the church turned into a pseudo-charismatic leadership. In his early life his Sunday School averaged over 5,000 in attendance. After Norris' death, attendance declined and today there are less than 500 in attendance. Another form of pseudo-charismatic leader is found in the individual who desires power and maintains it through advertisement or control, but is not revered by his people. Emmet studied the pseudo-charismatic leaders of Africa, indicating they attracted large crowds, evoked interest, but did not enjoy a sense of specialness in the eyes of the populace.27 These pseudo-charismatic leaders are usually intensely popular, enjoy close emotional bonds to the followers who make up the majority of the people, yet are narrowly elected to office, and after election use mass media and huge propaganda campaigns to keep their popularity. Emmet indicated their difficulty in collecting taxes was a reflection of the weakness of their leadership.28 The pseudo-charismatic leader in Christian circles may give lip service to Jesus Christ but in the final analysis his work, whether in the lives of individuals or in the corporate testimony, does not measure up to New Testament standards. Some Pentecostal-type preaching tabernacles in downtown areas fall under this category. These are usually found in abandoned movie houses or similar auditoriums. The pseudo-charismatic leader claims to preach the gospel but the Spirit is lacking. He apparently "uses" the gospel to further his own aims. The New Testament warns against the false shepherd who would deceive God's sheep (John 10; Acts 20:29; James 3:1). Succession of Charisma Pastoral leadership has eternal implications for a local church. The pastor should have a stronger place of leadership than the average American church allows. The Scriptures show Christ as the leader of the church and the shepherd of the flock. The pastor is the under-shepherd and is responsible for leading, feeding and protecting the flock. (Acts 20:17-31). Too often, pastors have abdicated their leadership to the board of deacons, tying their hands and curtailing the work of God. 26 Tucker, op. cit., p. 747. 27 Dorothy Emmet, Function, Purpose and Powers, (New York: MacMillan, 1958), p. 6. 28 Ibid. One key problem in a new church is the succession of leadership from the founder of the church to the second pastor. God uses a man to constitute a local church and this man usually becomes the first pastor. Because of his dedication and service, he has a special level of respect among the people. Usually the founding pastor's faith, vision and spiritual sacrifice provide the growth of the church. This pioneer pastor leads many adults to Christ and in the early days before an exhaustive organization, his personal leadership holds the church together. Since the founder has led most of the deacons to Christ, they never question his authority or leadership in meetings. His success gives him some charismatic reverence in the eyes of his followers. When the founder passes off the scene, either through death or by being called to another church, the problem of choosing a successor falls to the shoulders of the deacons. The deacons who have been in the role of secondary leadership suddenly shift into a primary leadership role. Since the deacons give leadership in calling the new pastor, he is responsible to them, placing him in the role of secondary leadership or a subordinate. Thus, a church passes from charismatic leadership to traditional leadership. (see chapter 10). Lingeman wrote in New York Times Magazine that charisma is rarely transferred by heredity or other means.29 Fidel Castro has charisma but cannot pass it on to his brother Raoul. However, Lingeman believes Ghandi gave it to Nehru. Reinhard Bendix suggests three ways in which the succession of charismatic leadership may take place:30 (1) A prospective leader who resembles the former charismatic leader is found and appointed. (2) The original charismatic leader designates his own successor. William B. Riley, pastor of the First Baptist Church, Minneapolis, and president of Northwestern Schools, upon his deathbed pointed to Billy Graham as the successor to the presidency. (3) The disciples can appoint a new leader to take the place of the departed. Though these methods of succession may work in isolated incidents, they usually are unsatisfactory. Problems of Charismatic LeadershipCharismatic leadership can be stable or unstable, depending upon the maturity of the leader, because direction and momentum of the movement resides in the leader. Charismatic leadership lasts throughout the tenure of the founder. The success of the ten largest churches was in the length of their tenure, 22 years and seven months (now over 25 years tenure). When the pastor is stable and has had a long tenure at the church, there is stability. However, not all pastors are stable enough to build a large church because they are not emotionally secure enough to remain at one church over a long period of time. When the educational program is built upon the unstable personality of the pastor, the program is questionable. Christian education is oriented towards equipping the individual for the work of the ministry (Eph. 4:11,12). One of the oft-repeated axioms of Christian education is that the pastor/minister of Christian education should work himself out of a job, so the laymen can carry on the work of the ministry. The very nature of charismatic leadership is that the pastor leads the church because of his ability. The pastor is the Sunday School superintendent, director of promotion, comptroller and personnel manager wrapped up in one. Christian education usually attempts to decentralize leadership into committees, involving many individuals. Charismatic leadership draws leadership to itself. 29 Richard Lingeman, "The Greeks Had a Word for It-But What Does It Mean?" New York Times Magazine, (August 4, 1968), p. 30.30 Reinhard Bendix, "Reflections of Charismatic Leadership," Asian Survey, No. 7, (June, 1967), p. 307. 1. The danger of authoritarian leadership. --Since the charismatic pastor tends to consolidate power around himself, the members must look to him for guidance. Some large churches are built on the personality of the pastor, while others are built on his leadership. When the pastor realizes he is an under-shepherd, receiving his authority from the Word of God, he gives an authoritative leadership to his church. When the pastor localizes power in his personality, he gives authoritarian leadership to his church. Many churches handcuff the gifted pastor and do not give him the freedom to lead the flock. The Bible recognizes the gifted man and teaches that the greater the man, the greater the results. A leader must be authoritative without becoming authoritarian. Because some pastors swing to one extreme, the lay leaders strip the next pastor of his ability to lead. This is a tragic swing to the other extreme because God still works through individuals. The greater the leadership ability of the man, the greater the work he can accomplish on earth. A pastor with gifted leadership should be working in two directions at the same time. First, he must continually pull more leadership to himself, attempting greater things for God each year. At the same time, he must push (delegate) more authority to his laymen, making them responsible and accountable for the work of God in his church. Most Christian educators advocate the second but deny the first. 2. Charismatic leadership may produce quantity not quality. --Charismatic leadership may bring about superficial Christians because these pastors tend to build loyalty to themselves, rather than to Christ. Charismatic leadership tends toward centralized hierarchy, hence it may manipulate individuals. The church should be built on a solid foundation of doctrine and knowledge of the Word of God. A church should be based on quality, where each layman, using his abilities given to him by God, ministers in evangelism and edification. Wayne Lukens in his thesis advocates that charismatic leadership is most effective in producing numerical growth, but is most negligent in producing maturity in followers. However, this point is only theory and cannot be proved. Lack of quality lives may be a result of pseudo-charismatic leadership, while New Testament charisma may produce maturity among the followers. 3. Charismatic leadership usually attracts the disenfranchised fringe area of society.--David Moberg in The Church As a Social Institution argues that factors of social migration, social disorientation, social change, conflict, and socio-economic disenfranchisement contributes to the rise of new religious bodies, especially through charismatic leadership. These factors could certainly be labeled social distress, and any church built upon these factors alone would be the result of pseudo-charismatic leadership, certainly not New Testament charisma. The deeper question lies, what caused these above-mentioned unstable social conditions? If sin is the ultimate problem with the universe, then the pastor must approach social problems from the point of view of the gospel. The Scriptures teach that the person undergoing social mobility is the greatest candidate for salvation. A man goes through mobility when he moves his home (geographical mobility) or changes his job (economic mobility), or his wife has a baby (psychological mobility), or there is a death in the family (existential mobility). A man in mobility is more concerned about ultimate questions because change brings about a threat to his existence, hence he is a candidate for the gospel. Also, the poor in housing projects or in the ghettos are not insulated from the anxieties of life nor are they isolated in the protective custody of suburbia. Since they daily face the ultimate questions and dilemmas of life, perhaps they are greater candidates for the gospel. The New Testament charismatic pastor has a great opportunity to present salvation to them because they will be responsive to his leadership. The charismatic leader stands over against the established society and preaches a return to former values. Liturgy and ritualism is the catalyst which holds many traditional American congregations together. The members of typical middle-class congregations are likely to look to former rituals as a major support for their faith. Therefore, the pastor who religiously reacts against the general culture in the U.S. usually preaches an antiliturgical and antiformal message. Therefore, congregations of charismatic leaders are usually antiformal, which was the case in the ten largest Sunday Schools. 4. Members are only personal disciples of the charismatic leader. --Max Weber in The Theory of Social and, Economic Organization describes how the charismatic leader organizes his staff. Subordinates cannot occupy leadership positions in the traditional sense of organized government. By this, Weber meant a subordinate is traditionally chosen for his ability or past competency. The staff member of the charismatic leader is usually chosen on his personal devotion to the leader. Staff members are judged by their enthusiasm for the cause, and personal loyalty to the leader, or both. The staff members of the ten largest Sunday Schools were not always chosen because of their theological training in a Bible college or a theological seminary, but were chosen because of their loyalty to the local church, and success as layman in that church. The pastor is the under-shepherd and responsible for the growth of the flock. But as the flock grows in size, the leader is limited in time, by geographical boundaries and energy to carry out all of the ministry to the flock. Therefore, he delegates responsibilities to a subordinate. In the cast of ministering to the youth of the congregation, a youth pastor is hired. The question arises, "Does the youth pastor work for the board of Christian education, the deacon board, or the pastor?" There is no question in charismatic-led churches--the youth pastor is responsible to the senior minister. The position of the youth pastor is described as, "The youth pastor is the extension of the pastoral ministry into the lives of he young people." Therefore, the youth pastor must have extreme loyalty to work both for and with the senior pastor. He must see himself as a person under authority, yet a minister of Jesus Christ; he must use all of his abilities to accomplish success in his youth department. Conclusion On the basis of sociological research and a study of large Sunday Schools, it has been determined that the principles of charismatic leadership contribute to the rapid growth of the Sunday School in a local church. Probably the most fertile soil for rapid growth would be the marginal and mobile groups of our society. The working class would seem more susceptible to the successful strong leader than the middle or upper class. This principle was taught and practiced by Jesus Christ. The type of preaching that would appeal to the masses is a theology of hope in the future and expectation of the present working of the power of God. The pastor should have simple faith in God, a strong will to carry out the dictates of God, and yet be a loving, kind leader. He must be financially capable of managing large amounts of money and of inspiring people to instant action. The pastor must have evidence of a special calling of God upon his life to the ministry, qualifying him to preach the gospel. This qualification arises above all other worldly success, even academic training. Once the pastor has fulfilled the spiritual expectation of a church and has given evidence of the special hand of God upon his life, he could be classified as having New Testament charisma. He would not then be able to inspire people because he has charisma but his ability to inspire people is evidence of his charisma. When he has such evidence, he qualifies to be "the chief administrator both in the church and Sunday School and/or the Christian education program of the church."
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