were perceived as being pure classificatory in nature and devoid of significant theoretical content. Eventually there was general agreement among scholars to abandon use of the typology altogether, although the waning of the debate on the church-sect typology did not affect the persisting interest for Weber's contributions on the topic and more broadly for his sociology of religion. Moreover, notwithstanding the criticisms, the distinction between sect and church has become part of the standard theoretical repertoire of sociologists. Max Weber As Weber's ideas on church and sect have developed in the course of time, what follows is a sketch of key definitions and themes. Both the church and the sect are hierocratic organisations as they enforce their orders through psychic coercion by providing or denying religious goods such as spiritual benefits (magical blessing, sacraments, grace, forgiveness, etc.) and material benefits (ecclesiastical benefices and other endowments). Unlike the sect, however, the church is a compulsory organisation whose membership is typically determined by birth or infant baptism rather than by voluntary association, which claims "a monopoly on the legitimate use of hierocratic coercion." Because of its claim to universal hierocratic domination, the church is inclined to level all non-religious distinctions and to overcome "household, sib and tribal ties ... ethnic and national barriers. No one is in principle excluded from the church, not even the unrepentant sinners, the sceptics and the indifferents. The church "lets grace shine over the righteous and unrighteous alike ... Affiliation with the church is, in principle, obligatory, and hence proves nothing with regard to the member's qualities." The church is also characterised by "a professional priesthood removed from the 'world', with salaries, promotions, professional duties, and a distinctive way of life." Ministers are usually appointed on the basis of their formally certified religious education and operate in a hierarchical administrative structure. The demands of the church towards the clergy can be more or less demanding but their full satisfaction – the holiness of the minister – is not a condition for the efficacy of the sacraments and for the performance of the religious rituals: the church fulfils its mission ex opere operato, and sharply distinguishes between persona and office, that is, between charisma of the individual minister, which may occasionally be lacking, and efficacy of the religious function, which is perpetual and depends on the will of God alone. While the church is "a compulsory association for