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(the list of pre-planned bible readings used by the URC and Church of England for eachSunday of the year) but selected by either the person delivering the sermon or themoderator.The moderator then assumes leadership of the service (usually the Pastor unless hedelegates this role to another minister or someone he is personally training for ministry). Ifthe moderator of the service is not the pastor he may invite the host pastor to give awelcome address at this point, in order to give him due recognition. Then an open sessionfor personal testimony for about 5-15 minutes may be led by the moderator, or delegated toa well known church member, usually a church „mother‟, (one of the older churchmembers). With the leading of the Holy Spirit this section could become focused onhealing or deliverance prayer.The Pastor is then again invited to introduce the speaker for the service. At the end of thesermon there is usually an „altar cal‟l for church attendees to come forward for prayer, forwhatever their needs are. These needs could be deliverance and a solution to a problem,healing, repentance from sin, receiving the Holy Spirit. The Person delivering the sermonmay pray for those at the altar. The host pastor may again be invited to pray or theministers of the church (deacon, mothers, evangelists. youth leaders, Sunday schoolteacher) may be asked to lay hands on those at the altar and pray for and with them.Prior to the closing benediction, the church secretary is invited to read the notices. Theservice is closed with the moderator asking a member of the congregation to repeat thebenediction and inviting all to join by saying: ‖Now may the saving grace of our Lord andSaviour Jesus Christ be with you forever. Amen.‖The closing of the church service on a125
forgiving note may signify partial or complete healing from the legacy of oppression andfeelings of low self esteem. In addition, removing self doubt, raising self esteem,contributes to the authentic freedom proposed by liberation theologians such as McGovern(1989).4.9 The History of the URCAlthough, as noted above, the history of the Presbyterians and Congregationalists whocame together to form the URC dates back to the sixteenth century, according to Cormick(1998) the current character and socio-political aspect of the denomination was formedsince the creation of the URC in 1972, and particularly in reaction to the excesses of theThatcherism era.Along with other Reformed churches the URC holds the Trinitarian faith as expressed inhistoric Christian creeds and faith and finds its supreme authority for faith and conduct inthe word of God „The Bible.‟ Understanding of the bible is discerned under the guidance ofthe Holy Spirit. In addition to this the church is governed through a structure of ChurchCouncil with a democratic approach (Davie 1994; Cormick 1998). The belief that eachlocal congregation should be governed by its members originates from the tradition of theCongregationalists, who rejected a hierarchical approach. The URC believes that peopleare called together out of an ungodly society to serve God. This belief is reflected in thestatement of Nature, Faith and Order of the United Reform Church:‗With the whole Christian church, the URC believes in one God, Father, son and HolySpirit., The living God, the only God ever to be praised. The life of faith to which we arecalled is the spirit‘s gift continually received through the Word of the Sacraments and forChristian life together.126
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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
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information about the association a
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when emotional wounds are healed or
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climatic conditions, shelter and a
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cancers has been documented by Phil
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concepts of reality and destiny are
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healer intentionally through a proc
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attachments that meet humans' funda
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distinguish from mental disorders.
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take a phenomenological and ethnogr
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coming but her method is not primar
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from posters on the church notice b
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Healing services in both churches f
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Qualitative method can, however, be
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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 and 106: The different emphases in soteriolo
Page 107 and 108: literature may remain in its infanc
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: The order of service below is based
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
Page 157 and 158: 4.13 ConclusionThis chapter began w
Page 159 and 160: organization. This role can only be
Page 161 and 162: 5.3 The Authority and Power of the
Page 163 and 164: to become approved (professional) m
Page 165 and 166: majority. In recent years with Brit
Page 167 and 168: leadership although it is about aut
Page 169 and 170: Azusa Street outpouring in 1906. Af
Page 171 and 172: other who wal sorderly, and not of
Page 173 and 174: Although the Holy Spirit was presen
Page 175 and 176: Respondent 3 covered topics includi
Page 177 and 178: Respondent 10 (below) has similar v
Page 179 and 180: of rejection by the host community
Page 181 and 182: ehaviour model. In this situation,
Page 183 and 184: 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
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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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