Discerning the Spirit among Catholic Charismatics

The "Catholic Charismatic Renewal," renamed by the bishops the "Charismatic Renewal of the Church," has a 35 year history in the US and Europe. Debated at Vatican II and analyzed by theologians, the experience of spiritual charisms requires thoughtful discernment, especially if charism is to be properly integrated with sacrament.     

Types of Leaders Across the Organizational Hierarchy: A Person-Centered Approach

Leadership pipeline research typically has taken a “skill-centered” approach to describe the changing skill requirements across management positions. However, the current study advances previous research by taking a “person-centered” approach to investigate the prevalence of different leader types along the organizational hierarchy. Based on an inverse principle components analysis, this study identified three unique patterns of skill configuration. We labeled the three leader types: (a) Driven Experts, (b) Principled Partners, and (c) Charismatic Advocates. It was found that the prevalence of one type (Principled Partners) decreased across organizational levels, whereas the other two types (Driven Experts and Charismatic Advocates) increased in the prevalence from the low to high management levels. The implications of the findings on leadership development are discussed.     

Interpreting President Barack Obama's Facial Displays of Emotion: Revisiting the Dartmouth Group

Charismatic presidents like John F. Kennedy, Ronald Reagan, and now Barack Obama have been able to overcome stereotype‐based barriers to political power by connecting emotionally with viewers, particularly through their nonverbal skills. In this study we focus on the facial displays of emotion by President Obama and how participants interpret them. This study builds upon the pioneering research of the Dartmouth Group concerning response to displays of happiness‐reassurance by political leaders. It will first replicate and extend upon existing research by using Ekman and Friesen's Facial Action Coding System (FACS) to characterize facial displays by President Obama, specifically three neutral displays and three different types of smiles. Second, this study replicates research carried out over two decades ago concerning individual differences in sex, ethnicity, and age cohort on response to political candidates culturally defined as Black. Video focusing on the head and torso were FACS coded and presented in a web‐based experiment to 79 participants working at a southern institution of higher education. The participants identified the emotions felt by President Obama on a scale ranging from “not at all” to “extremely” focusing on the basic emotion terms of: “Happy” and “Playful” (happiness‐reassurance) and “Angry” and “Disgusted” (anger‐threat). Findings suggest participants differentiate between subtle facial‐display differences and that there are differences based upon ethnicity and support for President Obama when they interpret his facial displays of emotion.     

SHORT NOTICES

The First Followers of Jesus. By Gerd Theissen Social Aspects of Early Christianity. By Abraham J. Malherbe The Saints of Scotland. By Edwin Sprott Towill Reformers and Bablyon: English Apocalyptic Visions from the Reformation to Eve of the Civil War. By Paul Christianson Ritualism and Politics in Victorian Britain: The Attempt to Legislate for Belief. By James Bentley. Pp xii, 162 (Oxford Theological Monographs), Oxford, Oxford University Press, 1978, £6.50. Faith and the Flag: The Opening of Africa. By Jeremy Murray-Brown L'Accés à Jésus par les Évangiles — histoire et herméneutique. By René Latourelle Max Weber:Selections in Translation. Edited by W.G. Runciman and translated by E. Matthews The Rhine Flows into the Tiber. By Ralph M. Wiltgen Charismatic Renewal: Is it Really Catholic? By Derek Lance     

“It’s only ‘madness’ that I know”: analysis of how mental illness is conceptualised by congregants of selected Charismatic churches in Ghana

In Ghana, many individuals employ traditional and faith healing for treating illnesses. Although attitudes and knowledge of laypeople on mental illness have been explored, little is known about Christians’ knowledge and how the church influences such knowledge. The present study explored knowledge on definition, types and symptoms of mental illness, church teachings on mental illness and the influence of such teachings on the mental well-being of 86 congregants of six Charismatic churches in Ghana. Through in-depth interviews, focus group discussions and observations, we found that knowledge surrounded psychotic disorders with a few citing other DSM/ICD categories. Regarding church teachings, some churches provided education and spiritual healing, and others emphasised non-existence of, and immunity from, mental illness. Findings showed the “double-edged” role of religion in enhancing and hindering congregants’ mental well-being. The paper concludes with an argument for psycho-education on mental illness and collaboration between churches and mental health practitioners.     

The Roman Catholic Charismatic Movement and Civic Engagement in Sub‐Saharan Africa

The Catholic Charismatic Renewal (CCR) is a movement within the Roman Catholic Church that has grown dramatically in many parts of the world over the past three decades, including Sub‐Saharan Africa. Since it stresses divine intervention (e.g., miracles and healing), some observers suspect that the CCR deemphasizes the importance of human initiative and depresses civic engagement. In this article, we report the results of an original mass survey and in‐depth interviews conducted in Nigeria and Kenya that suggest that the CCR does not necessarily depress civic engagement and that, depending on the types of individuals involved, the movement may encourage certain types of civic engagement. While we found little evidence that mere membership in the CCR was affecting civic engagement, we did find that the time commitment involved in being an active part of the CCR did negatively affect civic engagement, especially in Kenya. However, we also found evidence that involvement in the CCR was having a positive effect on civic engagement among women in Kenya. The results indicate that the CCR is not a religious movement that is inherently quietist, always and everywhere discouraging participation in public life, and that context matters.     

OF MIRACLES AND METAPHYSICS: A PENTECOSTAL‐CHARISMATIC AND PROCESS‐RELATIONAL DIALOGUE

This article is comprised of a dialogue between Pentecostal‐Charismatic and Process‐Relational theologies on the perennial issue of miracles. The language of supernaturalism, widely employed by Pentecostal‐Charismatic theologians, is contrasted with the metaphysical naturalism of Process‐Relational theology; it is proposed that a philosophically and scientifically sensitive theology of miracles is possible through a synthesis of both traditions. Themes such as nonmaterialism over materialism, spiritual experience, and prayer for healing miracles are explored. A theology of miracles, mutually informed by both Pentecostal‐Charismatic and Process‐Relational theologies, may focus less on whether or not miracles are possible, but instead focus more on what kind of miracles human beings might value most. By mutually engaging a theology of nonsupernatural, metaphysically grounded miracles, Pentecostal‐Charismatic and Process‐Relational theologians may collaborate to establish the groundwork for creative scientific enterprises, especially in the non‐Western world where Pentecostalism continues to experience its most rapid growth, Such perspectives may eventually lead to cutting‐edge discoveries about the fundamental nature of, and God's interaction with, reality itself. Implications for future research are proposed.     

Comparing Pentecostal and Charismatic Christians’ Religious and Political Beliefs Across Latin America and Sub-Saharan Africa

This article compares the political correlates of Renewalist Christianity in Latin America and sub-Saharan Africa (N = 44,832). Renewalists include Pentecostals and Charismatic members of Mainline Protestant and Catholic churches. Though rarely studied comparatively, Latin America and Sub-Saharan Africa boast the largest Renewalist populations worldwide. Scholars have noted that the religious and political beliefs of Renewalists differ from other Christians, but existing studies either treat Renewalists as a single category or focus on Pentecostals while pooling Charismatic and non-Charismatic Catholics and Protestants as denominational blocks. Using multilevel mixed-effects models, this article first confirms that Renewalists’ religious and political beliefs differ from those of non-Renewalist Christians. Importantly, this cautions against the ubiquitous aggregation of Charismatic and non-Charismatic Catholics (and Protestants) in statistical analyses. Additionally, we theorize and evaluate differences between Renewalists and the role of regional context. Religious differences between Pentecostals and Charismatics, we show, are much larger in Latin America than in Sub-Saharan Africa.     

The Effects of Charismatic Leadership on Followers' Self-Concept Accessibility

Shamir, House, and Arthur (1993) suggested that the effects of charismatic leadership on followers' motivation are mediated by the increased salience of collective identities in followers' self-concepts. This study empirically examines the effects of leadership messages on followers' self-concept accessibilities. Charismatic and integrative (combined charismatic and individualized consideration) leadership increased the accessibility of followers' collective self-concepts. Individualized consideration increased the accessibility of followers' private self-concepts. These results support the propositions of the self-concept-based theory of charismatic leadership. Charismatic and integrative leadership messages from a leader resulted in higher follower collective self-concept accessibilities than did routinized messages. This finding underscores the importance of a charismatic leader, even when charismatic messages have become routinized.     

Personality and charismatic experience among adult christians

A sample of 368 committed Christian adults completed the Index of Charismatic Experience together with the short form Revised Eysenck Personality Questionnaire and the Myers Briggs Type Indicator (MBTI). The data demonstrate that, according to the MBTI typology, Christians who prefer “thinking” are likely to score higher on the Index of Charismatic Experience than Christians who prefer “feeling”. According to the Eysenckian dimensional model of personality, the charismatic experience is associated with stable extraversion.     

Right-left confusion in the adult: A verbal labeling effect

Directional judgments are typically slower when relative location is described by the words “east” and “west” or “right” and “left” than when described by the words “north” and “south” or “up” and “down.” A series of experiments are reported that disentangle verbal from perceptual encoding explanations for right-left difficulty. Overall, our results support a verbal encoding explanation for right-left confusion in the adult. Experiments 1-3 demonstrate that in a response-differentiation task, it is response to the labels “north,” “east,” “south,” and “west” that is responsible for right-left confusion. In addition, Experiments 4-6 demonstrate that right-left difficulty in a mirror image discrimination task is contingent on the use of directional labels. (The data also suggest that it may be more difficult to deal with “up,” “down,” “left,” and “right” than with “north,” “south,” “east,” and “west”) The data are interpreted as inconsistent with a bilateral symmetry explanation for right-left confusion.     

Collective memory in the making of religious change: the case of ‘emerging Jews’ followers of Jesus

This study explores a facet of the construction of a new worldwide religious tradition that fuses the beliefs, rituals, and identity claims of both Judaism and Christianity. The Brazilian ‘Messianic Anussim’ comprise former Charismatic Evangelicals that adhere to a variety of Jewish practices. Unlike Messianic Judaism, where Jewish-born people identify themselves as believers in Jesus, or Christian Zionism, where Evangelicals emphasise the eschatological importance of the Jews and Israel this particular community maintains the veneration of Jesus and calls for a purification of Charismatic Evangelicalism while observing Jewish laws. Their calls for a ‘pious restoration’ are guided by a recovered Jewish identity that is inspired by the historical figure of the Bnei Anussim. Based on ethnographic research conducted between 2013 and 2015, this study explores the formation of a new hybrid religious group.     

Growth and Decline of Evangelicals,Fundamentalists, Pentecostals,and Charismatics in Switzerland 1970–2013

This article describes and explains patterns of growth and decline undergone by evangelical, fundamentalist, and Pentecostal/Charismatic (EFPC) denominations in Switzerland from 1970 to 2013. We combine data from different censuses, membership registers of denominations, and a National Congregation Study (NCS) to establish and explain patterns of growth and decline. Our main results are that (1) the overall EFPC milieu has grown since the 1970s; (2) the growth is predominantly caused by a rather strong increase in membership of Pentecostal/Charismatic denominations. In contrast, evangelical denominations are overall rather stable, while fundamentalists seem to be in decline; (3) EFPC growth is not related to deprivation orientation, strictness, or socialization efforts, but to recruitment focus and spontaneity of ritual. We discuss these findings in the light of different theories.     

ABA and ABC Renewal during Ongoing Omission Training

The Psychological Record - Renewal is one form of behavioral relapse in which a previously reduced response reemerges following a contextual change. Renewal is prevalent during clinical...     

Reaction times and error rates for judging nominal identity of letter strings

Most theories of “same”-“different” judgments predict that “same” responses should be at least as slow as “different” responses. However, the contrary has often been found. To explain this, a two-processor model has been proposed. In this model, a fast processor and a slow processor operate simultaneously. “Same” responses are initiated by whichever processor first indicates that the stimuli are “same,” whereas “different” responses are initiated only by the slow processor. In the experiment reported here, Ss judged whether two successively presented letter strings were nominally “same” or “different.” It was expected that the fast processor would be incapable of making nominal identity judgments. Thus, both “same” and “different” responses would be initiated by the slow processor. Consequently, “same” responses should have been slower than “different” responses. However, this did not occur. This finding casts doubt upon, but does not disprove, the two-processor model.     

Priming effect in affirmative complex conditional connectives

We report the results of an experiment that examined the mental representations underlying the comprehension of complex conditional connectives (such as “A, on condition that B”) and the conditional if (such as “A, if B”). The mental representations during the comprehension stage were analysed using a “priming methodology”. The experiment showed that participants read the possibility “A and not-B” faster when it was primed by “A, if B” than when it was primed by “A, on condition that B”. The finding suggests that people understand the sentence “A, on condition that B” as biconditional; other possibilities (“A and B”, “not-A and B”, “not-A and not-B”) were primed equally by both connectives. We discuss the implications of this for current theories of reasoning.     

＂I Effaced Myself＂ and ＂The Disappearance of the Subject＂： A Comparison between Zhuangzi and Jean Baudrillard＇s Anti-Subjectivism

In the chapter ＂The Adjustment of Controversies＂ in his eponymous work, Zhuangzi has the character Nanguo Ziqi declare ＂I effaced myself,＂ thereby holding that one can return to the state of naturalness only after breaking with the ＂self＂ that is in opposition to ＂objects,＂ abandoning his subject-object standpoint and entering a state of ＂effacement＂ wherein one fuses with the Dao. Coincidently, the French philosopher Jean Baudrillard also repeatedly stresses the ＂disappearance of the subject＂ in his later philosophy, trying to dissolve subject-centrism by means of a counterattack by the object wherein its logic would entrap the subject. Although they lived in different times, both Zhuangzi and Baudrillard note the same human predicament--the situation wherein the ＂I as subject＂ constantly obscures the ＂real I.＂ Their resolutions of the predicament are similar： both put their hopes in the dissolution of the ＂I＂ or self in subject-object relations, with Zhuangzi declaring ＂I effaced myself＇ and Baudrillard mooting the ＂disappearance of the subject.＂ They differ, however, on how to dissolve the ＂I＂ （myself）. Briefly, Zhuangzi advocates ＂effacing myself through the Dao,＂ that is, quitting one＇s ＂fixed mindset＂ and ＂egoism＂ and returning to the Dao by means of ＂forgetting＂ or ＂effacing＂; Baudrillard, on the other hand, proposes to ＂efface oneself through the object,＂ i.e., replace the supremacy of the subject with that of the object. Baudrillard＇s theory has often been criticized as pataphysics because of its nihilism without transcendence; in contrast, Zhuangzi＇s view, which construes the whole world as the unfolding of the Dao, seems more thought-provoking.