Thesis (M.S.) -- Central Connecticut State University, 2010. / Thesis advisor: Raymond Chip Tafrate. "... in partial fulfillment of the requirements for the degree of Master of Science in Criminal Justice." Includes bibliographical references (leaves 27-30). Also available via the World Wide Web.

Thesis (M.A.)--University of Louisville, 2004. / Department of Sociology. Vita. "May 2004." Includes bibliographical references (leaves 97-104).

Thesis (M.A.P.S.)--Associated Mennonite Biblical Seminaries, 1985. / Includes bibliographical references (leaves 151-153).

Troeltsch’s distinction between the church and the sect and similar dichotomies suggest that different kinds of religious organizations affect not only members’ religious beliefs but also their more general attitudes in different ways. For example, the church-type organizations generate more receptiveness to community involvement while the sect-type organizations induce more collective self-centeredness among members. This study examines the tendency toward punitiveness—i.e. a tendency to punish rather than reforms those who break the rules—in a similar context. It was assumed that the individuals belonging to a sect-type organization would be more punitive that those belonging to a church-type organization. The results of this study bear out this assumption. The religious bodies that allow more internal latitude in beliefs, attitudes, and practices are more tolerant in general, while the religious bodies that believe they have the only truth are more punitive in general, while those who do not claim such a position are less punitive. Beliefs and attitudes concerning factors necessary for or preventing salvation also differentiate the religious bodies. They further substantiate the assumption that persons who closely adhere to denominational positions are the more fundamental and the more punitive. Various relationships among variables that were associated with punitiveness, were explored. The highest relationship existed between fundamentalism and membership in a liberal/conservative church. The next highest relationship existed between intrinsic/extrinsic orientation, fundamentalism and membership in a church. A strong relationship existed between punitiveness, fundamentalism and membership in a particular church. The relationship between the degree of religious commitment and the degree of fundamentalism proved to be very strong. The more religiously committed persons were more likely to be the more fundamental. Another variable examined was that of socio-economic status. The data and findings point out that an inverse relationship existed between fundamentalism, punitiveness, and socio-economic status. This is not to say that individual orientations –as distinct from organizational constraints—are irrelevant. This study confirms the expectation that fundamentalist orientation and religious commitment both are positively related to punitiveness. The findings indicate that the more fundamentalist person in the fundamentalist organization is the most punitive; the liberal person in the fundamentalist organization is the second most punitive; the third most punitive person is the fundamentalist in a liberal organization; and the liberal person in the liberal organization is the least punitive. Two churches were selected for the study. Neither of them is completely typical of its respective denomination. The Assembly of God, example of the sect-type, is typical both nationally and regionally for churches in the denomination that are urban and of higher status. It is rather atypical of most Assembly churches which are generally small, rural, and lower status churches. The Episcopal church, example of the church-type, is typical of many large, urban, upper-class churches, both Protestant and Catholic. When compared with Episcopal churches regionally, it may be atypical, but nationally it remains typical. The total sample for both congregations was 250 persons but only 150 persons responded, 78 from the Assembly of God (58 per cent) and 72 from the Episcopal church (60 per cent). The data were gathered through personally administered questionnaires.

No description available.

This study provides a contribution to the sociology of religion by examining the relationship between Hinduism and the Internet - an area largely neglected by scholars of religion and the Internet. A theoretical discussion as to the suitability of cyberspace for Hinduism - which concludes that there is a high level of compatibility - is followed by a discussion of embodiment (a relatively neglected topic in sociology) in Hinduism in order to assess whether online religious activity which does not require full embodiment could be problematic. Although there is no natural fit between Hinduism and online religious activity, such activity is extensive; and this gives rise to a number of empirical research questions about online practices and their implications for Hinduism 'offline'. Empirical research was carried out both online and 'offline'. Online, data was obtained through the utilisation of innovative research methods which were able to map Hinduism on the WWW and uncover the processes that are occurring. An important finding was that a relatively small number of Hindu organisations are effectively monopolising Hinduism online. Significant websites were also analysed. 'Offline', research was carried out at mandirs (Hindu Temples) in India. The prime research method used was the semi-structured interview. The informants were high-ranking mandir officials. Owners of web sites offering a puja (ritual honouring a deity) service were also interviewed. The online and 'offline' research did not constitute discrete lines of enquiry, and findings were analysed together in the light of sociological theories of embodiment and globalisation, and rational choice theory. These theories contribute to the understanding of processes that are occurring in Hinduism and, in turn, the findings suggested revisions of the theoretical ideas. The main conclusion is that despite globalisation and the pre-eminent role that the Internet plays in it - contrary to the assertions of some globalisation theorists -local sites of Hindu practice do not necessarily decline in importance. Instead, there is an interpenetration of the local and the global as a result of online Hinduism.

This study addresses how ‘Spiritual Healing’ is administered in two Christian churches with similar doctrine but a different approach to how that doctrine is understood and practised. The divergence in eschatologies of the two different denominational congregations influences the way they integrate healing into their worship. There are also cultural differences in worship between them; the Black majority congregation engages in an animated charismatic style while the White majority practises in a more sedate and what may appear to an outsider to be a more passive style of worship. The study also examines the activities of prayer, laying on of hands and the use of music in the delivery of healing and as health promotion. The methodology used is an ethnographic approach. Qualitative data was collected using participant and non-participant observation, and semi-structured interviews. This data is a result of the systematic ‘immersion’ of the researcher in the culture in a different way to simply attending church as she experienced prior to the beginning of the research. Observations were conducted in services on different sites including a convention at the parent church for the Black majority Pentecostal church. The participants in the interviews were selected from the main research congregations with the support of their ministers as ‘gatekeepers’. The study compares and contrasts the theology and practice of the two congregations and their understanding of spiritual healing. It is also shown that spiritual healing can be part of and complementary to the approach that medical and nursing professionals utilise in their practice. Recipients of spiritual healing whose health seeking behaviour straddles the medical and the spiritual approach may or may not use medicine as prescribed by health professionals. In the UK, people usually have access to both, unlike people in Developing countries who have limited access to modern medicine and have no choice but to make the best use of folk medicine, and faith healers in their health seeking behaviour practices. The study recommends that more mutual understanding may facilitate the support of faith groups for the work of the NHS recommended by recent government policy.

Thesis (D. Min.)--Austin Presbyterian Theological Seminary, 2003. / Abstract. Includes bibliographical references (leaves 122-130).

Thesis--Universität Kassel. / Includes bibliographical references.

Thesis--Göttingen. / Includes bibliographical references (p. 64).