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

service whilst URC church attendees are unlikely to arrive late or to leave before the end ofthe service. At the end of the service the URC minister leaves the pulpit and stand at thedoor of the church to greet people and to say „thank you for coming‟ as they leave. InCOGIC anyone who wishes to speak with the minister after the service approaches him/herwherever he is in the building. In the same vein the minister will approach the person withwhom he wishes to speak. There is no obvious effort to greet all church attendees bystanding at the door of the church.The liturgy of the healing service is not always adhered to as stated in the format of theservices in either church. The decision whether there is a healing service in the URC isdependent on the minister‟s commitment to include formal healing services as part of theregular activities of the church for which he has responsibility. The primary role of thePastor is about pastoral care, which is delivered by a group of people, managed by theminister. Although some may not have the gift of healing, it is imperative that he includeshealing as an active part of his role either by doing this himself or delegating the task to anappropriate person. This is similar to delegating the responsibility for accounts, cleaning,parent and toddler group or prayer group. The decision to select the delegate is usuallymade by the church meetings where members and non-members may be present in theURC, unlike COGIC where only members are allowed to attend..4.11 Comparing COGIC and the URCApplying the multi-level model of culture of Eriz and Gati (2004) to both churches andthe people it is clear that there has been a cultural shift over the years shown in theirhistory and development. This shift is more obvious in how each organisation as a cultureoperates more than the cultural shift of their doctrine and liturgy. For example, in COGIC138