 Overlapping but still distinguishable is Weber’s yet another way of conceptualizing democracy, which had to do with charismatic legitimacy. The best example is the Puritan sect in which authority is legitimated only on the grounds of a consensual order created voluntarily by proven believers possessing their own quantum of charismatic legitimating power. As a result of this political corollary of the Protestant doctrine of universal priesthood, Puritan sects could and did “insist upon ‘direct democratic administration’ by the congregation” and thereby do away with the hierarchical distinction between those ruling and those ruled [ibid., 1208]. In a secularized version of this group dynamics, a democratic ballot would become the primary tool by which presumed charisma of the individual lay citizenry are aggregated and transmitted to their elected leader who become “the agent and hence the servant of his voters, not their chosen master” [ibid., 1128]. Rather than an outright non-legitimate or fourth type of domination, here, democracy comes across as an extremely rare subset of a diffused and institutionalized form of charismatic legitimacy.