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

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local church formulates their own governance procedure which is overseen by the minister.The minister can be full time paid or part time unpaid (non-stipendiary). The organisationalhierarchy is outlined in Table 3 above. The international council of churches meets everyseven years.4.9.1 The Local History and Character of the URCBelow is given a brief oral account from an informant of the early days of the URCchurches including the one in the study. This is a brief oral account of the URC which hassome bearing on the written version. It is a different, more subjective (and not necessarilyhistorically reliable) account, compared with the published versions.In the Congregational Union there were the elders who governed and their focus was onthe spiritual life of the members. (Power, Control and male dominance) In thePresbyterian Church it was the deacons who governed the church and their role was tolook after the church building. When the two churches merged they decided to keep theoffice of Elders who would fulfil both roles of the looking after the spiritual life of themembers as well as looking after the church building.The Methodists 2 joined the URC after the sanction by Parliament in 1972.One minister states that ‗it is risky to draw comparison between museums and churches,yet one particular church and one particular museum have a shared beginning‘ A teatrader collected specimens artefacts from around the world during the 1860‘s and keptthem in his home for people to look at until the Horniman Museum was opened in 1910.2 This refers to a very small section of Methodists, not the majority.129
One of the original churches which formed the now URC was formed in the house of thesame tea trader Fredrick John Horniman in 1870 and services moved to the SydenhamLecture Hall.In this village a farmer started Sunday school for the working class children whose parentscould not afford to pay for formal education. In those days there were no schools for theworking class folks. As a result of this parents were drawn into the Congregational church.This idea spread throughout the country and each Congregational church becameindependent and formed a leadership group from members of the church.In 1855, Trinity was the first church in the urban village. The central Congregational[Union] provided funds to educate the children of the village and the church hall was usedas the school. The first school for the village was in Ravens Park.Then a big church was built on the current site. There was similar activity all over thecountry. The Congregational churches were being built through the Congregational Unionwho formed a denomination. A minister who attended a ministerial college was appointedon a salary if the church could afford the salary. Other ministers were paid a small sa laryand expenses or expenses only according to what the church could afford.In 1600 there was a movement from Germany to break away from the Roman Catholicchurch because there were complaints that the Priests were encouraging members to selltheir indulgences. (Pay a sum of money for forgiveness of sins and to secure a place inheaven.) In 1600 the Presbyterian and Lutheran churches was established in the Nordicregion of Europe. They selected men to become elders and be the system of government.The Presbyterian and the Lutheran churches were persecuted by the Roman Catholic. TheFree Church was almost entirely Presbyterian. The Presbyterian Church moved to developin Africa. There was a similar aim of Congregationals to avoid corruption by the RomanCatholics and to be a sanctified church. During the post war period 1941 –1950 it was130
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
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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
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difficulties that were to be presen
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isolating experience was certainly
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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
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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
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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: Table 3 Organisational hierarchy of
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
Page 185 and 186: many sections of society. It also s
Page 187 and 188: 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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