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those who believe they have a healing vocation will cease to be members of acongregation, be it Pentecostal or non Pentecostal, where they are not allowed to practisetheir gift and consequently become members of a church where they are allowed topractise their gift.4:3 Pentecostal Theology in Practice: Dealing with the Person who is not HealedThe belief that the healer is an instrument used by God to deliver healing is foremost in thePentecostal tradition and is integrated into the life of the church. The signs of God‟s actionare in testimony, tongues and healing rather than theology according to Tugwell et al.(1976). Healing is not dependent on the worthiness of the person. It is dependent on thespiritual connection between the healer and the person seeking healing as well as theirspiritual connectedness with God through the Holy Spirit. The Pentecostal view is thathealing is available NOW and for all who claim it. When healing does not take place, it isperceived by the church and the possibly the individual as the person not at the spiritualplace to claim healing. This is likely to be attributed to some fault such as sin, within theindividual and not because God does not want to heal them. Much of this belief is notdocumented because there is an aural/oral approach to learning.Some time before Archer (2007) attempted to contrast Pentecostal theology systematicallywith Roman Catholic theology, Belcher and Hall (2001) had identified the difficulties ofdeveloping a Pentecostal theology of healing and attributed them to the practice of thinkingtheologically in the Pentecostal movement being still in its infancy. They see literature onhealing within the Pentecostal movement as still an under-developed variation on thethemes of the doctrine in the Roman Catholic and High Anglican churches. This body of97
literature may remain in its infancy for some time for Pentecostal churches as they do notfocus healing as a distinct theological topic. Battle (2006) shows how Black Pentecostalworship in America is expected to provide healing to all those who are ready to receive, (ifnot to all who participate in worship) and is not a specific focus of study. Healing in thePentecostal churches is holistic, in that the body cannot be healed in isolation from thespirit regardless of whether this is acknowledged by the person receiving healing. It wouldbe very unusual for the person administering healing to exclude healing of the spirit in thesame way that the physician or surgeon attempt to treat the person‟s illness and exclude thespiritual being.In the Black Pentecostal churches, there is a reliance on practical issues relating to healing.For example many believe that healing can come through prayer and fasting by the wholechurch, the individual and the healer. There is no literature or course where one can learnto heal or to receive healing. It is believed that healing skills are a gift from God and mustbe used in service of God according to their belief.The theological education that the COGIC bible school provides is very distant from thepractical aspects of worship and healing in the Black Pentecostal and possibly allPentecostal churches. There is section/department of the bible school dealing with it, butthose who study are not allowed to bring their knowledge in practice to the wider churchunless they are also recognised as having a spiritual „gift‟ of healing or they becomeordained as ministers.This is part of the way in which the COGIC congregation does not depend on writtenregulations. As noted above, the orders of service are set and printed for the URC but fluid98
Page 1:
Greenwich Academic Literature Archi
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AcknowledgementsI extend much grati
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Chapter 3: Methodology 633.1 Introd
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7.3 Prayer as Health Seeking Behavi
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CHAPTER ONEINTRODUCTION AND CONTEXT
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healing, bricolage and the use of s
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To remedy these gaps in the discour
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do with me‟ so she sent me to sch
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Interestingly, after 30 years of pr
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listening to a group of people that
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that I felt within the Black majori
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Chapter 3 describes the methodology
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espondents‟ perception of sufferi
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CHAPTER TWOLITERATURE REVIEW2.1 Int
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themes, it became necessary to revi
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suggests a combined approach where
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and healing as a kind of self-impro
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eports that the English believed th
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According to Davey et al (2002) ill
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deviant behaviour. The difference b
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church concretised the ideas of rel
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theology. It is no accident that th
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concept of culture we inevitably do
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When we look at the effect of cultu
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to help us to understand the totali
Page 55 and 56: information about the association a
Page 57 and 58: when emotional wounds are healed or
Page 59 and 60: climatic conditions, shelter and a
Page 61 and 62: cancers has been documented by Phil
Page 63 and 64: concepts of reality and destiny are
Page 65 and 66: healer intentionally through a proc
Page 67 and 68: attachments that meet humans' funda
Page 69 and 70: distinguish from mental disorders.
Page 71 and 72: take a phenomenological and ethnogr
Page 73 and 74: coming but her method is not primar
Page 75 and 76: from posters on the church notice b
Page 77 and 78: Healing services in both churches f
Page 79 and 80: Qualitative method can, however, be
Page 81 and 82: 3.5 Problems of participant and non
Page 83 and 84: difficulties that were to be presen
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Page 87 and 88: not necessarily addressed through t
Page 89 and 90: It may not be possible for all the
Page 91 and 92: signed to their awareness and appro
Page 93 and 94: Consequently the practice relating
Page 95 and 96: problem free. Ethnography requires
Page 97 and 98: ecommended by the Pastor. When they
Page 99 and 100: The greater proportion of females i
Page 101 and 102: difficulties involved in constructi
Page 103 and 104: musical Pentecostal style of worshi
Page 105: The different emphases in soteriolo
Page 109 and 110: does not mean „Pentecostal‟ nor
Page 111 and 112: church, the cultural differences we
Page 113 and 114: umbrella of churches. The leaders c
Page 115 and 116: local autonomy, the majority of Con
Page 117 and 118: The post-1905 Pentecostals saw thei
Page 119 and 120: the Holy Ghost). Interestingly the
Page 121 and 122: the churches they are busy breaking
Page 123 and 124: friends started to meet in the home
Page 125 and 126: such as COGIC, have developed a str
Page 127 and 128: the church group to strangers. In t
Page 129 and 130: and illustrate the oral tradition o
Page 131 and 132: 4.8.1. Description of the inside of
Page 133 and 134: The order of service below is based
Page 135 and 136: forgiving note may signify partial
Page 137 and 138: Table 3 Organisational hierarchy of
Page 139 and 140: One of the original churches which
Page 141 and 142: communion table. To the right of th
Page 143 and 144: Minister used an acronym to illustr
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Page 147 and 148: service whilst URC church attendees
Page 149 and 150: mainstream Christianity, their doct
Page 151 and 152: on the project and make requests to
Page 153 and 154: made to integrate the white people
Page 155 and 156: ‗Garlic is good for reducing high
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4.13 ConclusionThis chapter began w
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organization. This role can only be
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5.3 The Authority and Power of the
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to become approved (professional) m
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majority. In recent years with Brit
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leadership although it is about aut
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Azusa Street outpouring in 1906. Af
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other who wal sorderly, and not of
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Although the Holy Spirit was presen
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Respondent 3 covered topics includi
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Respondent 10 (below) has similar v
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of rejection by the host community
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ehaviour model. In this situation,
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and they feel. It is not everybody
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many sections of society. It also s
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people. These qualities, however, a
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came across as though he was presen
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very important for this.On occasion
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CHAPTER SIXSUFFERING AND HEALING6.1
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mind body and spirit implies that i
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suffering. Most of these situations
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Respondent: Not for my sister she h
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man to repent and return to the cre
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clotting treatment. After the treat
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gift of miraculous powers go with t
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What I teach on this matter is, tha
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The bible does not condemn, forbid
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possibility of impending change in
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prayer or they are rested. What is
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„Whatever the educational attainm
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„The message of Job is a comfort
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he has questioned God‟s purposes
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pray for them. In the words of seve
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demonic forces. Explanations of spi
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In the observation example quoted a
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employed by the mother had she live
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healing. Worthington et al. (2007)
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in the account of a young mother in
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y not having a normal relationship
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and not related to any one cultural
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prayer to ma e me better‟, as tho
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Non-academic, or „popular‟ Chri
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when the healer petitions God in pr
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health and the ways in which hospit
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showing lethargy in praying, failin
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know when you have stomach ulcer yo
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ministers like Harris (2002) 3 . Th
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Healing services in the URC are mor
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Respondent: You have to have the gi
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psychological effect of knowing her
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Chapter 2, without taking some posi
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Prayer for distant healing takes pl
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Although prayers for healing are sa
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The healing services also include f
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The method and processes of closing
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7.7. ConclusionThis chapter has exa
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This chapter was born out of observ
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website (http://www.stonybrookmedic
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For those who reject traditional Ch
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hands on the forehead of each perso
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The minister also invited the rest
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service closed with silence accompa
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In this respondent‟s‟ account,
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Below are brief parts of extracts p
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service was when the speaker came t
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observed believed the aura of the h
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Ministers/healers of these two cong
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constituent of worship even where t
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to herself, and argues that music h
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could not read or write. Such music
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linking the psychic/mythological an
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group coordination through rhythmo-
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People can become so involved in a
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visual and auditory areas which act
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Campbell (1998) argue that as music
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The extracts from fieldwork notes b
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In COGIC the singing is accompanied
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when I was ill. Then my mum died th
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The passage cited from Respondent 1
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CHAPTER TENCONCLUSION AND RECOMMEND
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etween health professionals and chu
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The initial aim of the study: „to
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part of worship services a priority
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health professionals and spiritual
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are culturally conditioned rational
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professionals. Despite the differen
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prominent amongst people who attend
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ReferencesAchterberg, J., (1985) Im
Page 333 and 334:
Bentham, J., (2001ff, originally 18
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Department of Health, (1999) Saving
Page 337 and 338:
Hall, S., (1985) “Religious Ideol
Page 339 and 340:
Katz, J. J., (1990) Metaphysics of
Page 341 and 342:
http://emedicine.medscape.com/artic
Page 343 and 344:
Pullar, P., (1988) Spiritual and La
Page 345 and 346:
Comparative Perspective, Berg, Oxfo
Page 347 and 348:
International, London and New York.
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