An investigation into the phenomena and practices of spiritual ...

and orally transmitted for COGIC. There is more a “come and learn approach” in COGICrather than a book-led approach. These are indicative of theological education beingembedded in liturgy, music and worship and preaching. Like early Pentecostals who camefrom the margins of society, they are still predominantly oral/aural learners. They still dotheology in oral forms according to Archer (2007), and as Hollenweger (1972), the firstgreat academic historian/theologian/sociologist from within the Pentecostal tradition (butstill someone of whom most Pentecostals have never heard) pointed out.Seminars on healing are occasionally held at COGIC general and ministers‟ conventionsand all who are present are welcome to attend. The URC have seminars and study days onthe theory of healing as well as practical healing sessions on a regular basis. Ministers aswell as members of the congregation are invited to these events (see Tables 2 and 3below). Church attenders in both churches believe that healing is not related to class,colour or creed as illustrated in the recorded ministry of Jesus and later the ministry of hisdisciples where both Jews and Gentiles, rich and the poor were healed.4:4 Black Pentecostalism/Class PentecostalismIt is important to note that Pentecostalism is not exclusive to black churches, even if forthe majority of Black churches see a Pentecostal style of worship as part of Black culture.There are white working-class Pentecostal churches. Hollenweger (1972) outlines thedevelopment of the Welsh Pentecostal churches and the Assemblies of God amongst otherPentecostal church groups in Europe. Tugwell et al (1976) describe the unexpectedoutbreak of charismatic manifestations in the Roman Catholic church and the co-existenceof extempore prayer Pentecostal style with a liturgical style of worship. „Black‟ therefore99