opposite of all ordered economy. It is the very force that disregards economy. This also holds, indeed precisely, where the charismatic leader is after the acquisition of goods, as is the case with the charismatic warrior hero. Charisma can do this because by its very nature it is not an institutionaland permanent structure, but rather, where its pure” type is at work, it is the very opposite of the institutionally permanent. In order to do justice to their mission, the holders of charisma, the master as well as his disciples and followers, must stand outside the ties of this world, outside of routine occupations, as well as outside the routine obligations of family life. The statutes of the Jesuit order preclude the acceptance of church offices; the members of orders are forbidden to own property or, according to the original rule of St. Francis, the order as such is forbidden to do so. The priest and the knight of an order have to live in celibacy, and numerous holders of a prophetic or artistic charisma are actually single. All this is indicative of the unavoidable separation from this world of those who partake () of charisma. In these respects, the economic conditions of participation in charisma may have an (apparently) antagonistic appearance, depending upon the type of charistmaartistic or religious, for instanceand the way of life flowing from its meaning. Modern charismatic movements of artistic origin represent independents without gainful employment(in everyday language, rentiers. Normally such persons are the best qualified to follow a charismatic leader. This is just as logically consistent as was the medieval friars vow of poverty, which demanded the very opposite. 2. Foundations and Instability of Charismatic Authority By its very nature, the existence of charismatic authority is specifically unstable. The holder may forego his charisma; he may feel forsaken by his God,as Jesus did on the cross; he may
prove to his followers that virtue is gone out of him.” It is then that his mission is extinguished, and hope waits and searches for a new holder of charisma. The charismatic holder is deserted by his following, however, only) because pure charisma does not know any legitimacy” other than that flowing from personal strength, that is, one which is constantly being proved. The charismatic hero does not deduce his authority from codes and statutes, as is the case with the jurisdiction of office; nor does he deduce his authority from traditional custom or feudal vows of faith, as is the case with patrimonial power. The charismatic leader gains and maintains authority solely by proving his strength in life. If he wants to be a prophet, he must perform miracles; if he wants to be a war lord, he must perform heroic deeds. Above all, however, his divine mission must proveitself in that those who faithfully surrender to him must fare well. If they do not fare well, he is obviously not the master sent by the gods. This very serious meaning of genuine charisma evidently stands in radical contrast to the convenient pretensions of present rulers to a divine right of kings,” with its reference to the inscrutablewill of the Lord, to whom alone the monarch is responsible.” The genuinely charismatic ruler is responsible precisely to those whom he rules. He is responsible for but one thing, that he personally and actually be the Godwilled master. During these last decades we have witnessed how the Chinese monarch impeaches himself before all the people because of his sins and insufficiencies if his administration does not succeed in warding off some distress from the governed, whether it is inundations or unsuccessful wars. Thus does a ruler whose power, even in vestiges and theoretically, is genuinely charismatic deport himself. And if even this penitence does ...
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