Internal-external locus of control was studied in relationship to the religious phenomena "glossolalia." Contrary to the main hypothesis formulated, glossolalics were found significantly more internal in locus of control than non-tongues speakers. Intercorrelations were studied between the variables of I-E, age, length of church membership, income level, educational level, and perceived control by God, for tongue-speaker and non-tongue-speaker groups. Chisquare comparisons were made between the groups on educational level, income level, and perceived control by God, with significant differences being found in educational level. Additional analysis was made between I-E and the variables of educational levels, income levels, and perceived control by God. Historical and current interpretations of the personality of glossolalics are challenged. The construct validity of the Rotter scale for use with religious populations is challenged.

The aim of this study is to evaluate and validate a possible reading of 1 Corinthians 14.20-25 in regular order. The main finding of this study can be summarized as follows. a. In a contradiction between 14.22 and 14.23-25, 14.22 is not Paul the Apostle’s logical mistake, but his pastoral wisdom to remedy a conflict between the strong and the weak within the divisions of the Corinthian church. Paul’s plan is for two or three to speak, with other believers weighing this, whereas, problematically, all are speaking and non-believers are judging. This contradicts the principle set out in 6.1-11. It also exacerbates the Corinthian divisions because the judgement of the non-believers will tend to favour the ‘strong’.b. The second finding is another interpretive possibility of tongue described in 1 Cor 14 as silent tongue. c. The third finding is a relationship between the Dead Sea Scrolls and the law of 1 Corinthians 14.21. This thesis explained on how this finding is related to a conflict between the strong and the weak centering around speaking in tongues. The results of this study indicate that 14.23-25 can be read as Paul the Apostle’s worry over the Corinthian church’s wrong application of the gifts of the Holy Spirit by which outsiders might judge believers’ speech and actions.

In this paper I aimed to explore the bodily experiences and expressions that Christian charismatics interpret as religious.  The so-called presence of God and the so-called gifts of the spirit were in focus in the gathering of information. My purpose was to find out how the social community of the Christian charismatics affects the subjective bodily experiences that are interpreted as religious by the individual. The main questions were: 1: How do Christian charismatics describe religious experiences and their effect on the body? 2: What bodily expressions of religious experience can be observed in Christian charismatic contexts? 3: Is there a common way of expressing the experience of God's presence (individually or in a group) and how, in this case, can any resemblance be explained? The methods used to answer these questions were qualitative interviews and participant observations, which then were analyzed by the anthropologist Thomas J. Csordas theory of embodiment. By applying his theory on a Swedish-based material I hope to bring a new perspective into the research on this subject and inspire to further research and curiosity about Christian charismatics in Sweden. In this essay phenomena such as falling in the spirit, speaking in tongues, and healing were analyzed. Some of the phenomena, which are interpreted as presences of God by the believer, could be explained according to the theory of embodiment, but some could not. The similarities of bodily religious experiences among different groups of Christian charismatics can be explained with the concept of habitus. That is because even though the groups may have long distances between them, the still share behaviors and belief systems , for example the Bible, as common ideas in the global habitus of Christian charismatics.