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

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CHAPTER FIVETHE HOLY SPIRIT, POWER AND CONTROL –WHO HAS THE POWER AND AUTHORITY TO HEAL?5.1 IntroductionThis chapter describes the power and control of the minister, the organizational cultures ofthe churches as religious and charitable bodies and compares these with the organizationalculture of secular organizations. It argues that the authority structure is related to atheology of the Holy Spirit, and this governs religious practices (such as „speag intongues‟ as well as spiritual healing), following the discussion of the relation of theologyto issues of power, authority and control in the church as an organization. Although thereare overarching commonalties, aspects of each congregation will be examined separately toprovide an in-depth view of the differences. The church as an organization has similaritieswith other caring organizations where care “is fundamental to the pact involving humanbeings” and where it is more than a service industry (Aldgate and Dimmock 2003). Withinboth churches there are many sub-cultural traditions but the main contrast examined here isbetween the black majority and white majority cultural and racial perspectives. In additionto this, the organizational and political culture of healing is also examined.The terms „pastor‟ and „minister‟ are used interchangeably: COGIC and other Pentecostalchurches use the term pastor to identify the director or chief executive of the local churchwhile URC uses the term minister for the same purpose. The word „leader‟ describes thosein a leadership position, be it only for the purpose of one meeting or a subsection of the149
organization. This role can only be sanctioned by a minister with overall managerialresponsibility for the church at local, national or international level.The professional role of the minister in the process of administering spiritual healing isexplored in two parts regarding power and authority: (a) the power and authority of theminister versus the power and authority of the Holy Spirit and (b) the power and authorityof the minister as part of the wider church as an organization, which is compared withorganizational theory in the world of business. The historical development of the churcheswas detailed in chapter 4. This chapter continues with an analysis of the authority affordedto the Holy Spirit by the church and the extent to which the pastor/minister exercises hisown human authority and to what extent the authority of the Holy Spirit.The word „pastor‟ has been selected from the data as it is indicative of the local leader whomakes ultimate decisions as to how the organization function on a spiritual and secularlevel. He does this as an individual or in consultation with other appointed leaders whoserve the local churches and the wider national and international aspect of theorganizations. Ephesians 4 identifies the titles of the leaders who were selected to lead theearly church and give instructions as to how people should function in the roles of apostles,prophets, evangelists and teachers. This list does not include elders although in Acts,Chapter 20, vs 17, Paul sent to Ephesus to call the elders of the church and James instructsthe suffering and the sic to call for the elders of the church to „pray over him and anointhim with oil. Paul also identifies the gifts, including healing that are attached to these roles.The roles and gifts are often interchangeable.150
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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
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difficulties that were to be presen
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isolating experience was certainly
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not necessarily addressed through t
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It may not be possible for all the
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signed to their awareness and appro
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Consequently the practice relating
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problem free. Ethnography requires
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ecommended by the Pastor. When they
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The greater proportion of females i
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difficulties involved in constructi
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musical Pentecostal style of worshi
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The different emphases in soteriolo
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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
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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 149 and 150: mainstream Christianity, their doct
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Page 153 and 154: made to integrate the white people
Page 155 and 156: ‗Garlic is good for reducing high
Page 157: 4.13 ConclusionThis chapter began w
Page 161 and 162: 5.3 The Authority and Power of the
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Page 165 and 166: majority. In recent years with Brit
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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
Page 189 and 190: came across as though he was presen
Page 191 and 192: very important for this.On occasion
Page 193 and 194: CHAPTER SIXSUFFERING AND HEALING6.1
Page 195 and 196: mind body and spirit implies that i
Page 197 and 198: suffering. Most of these situations
Page 199 and 200: Respondent: Not for my sister she h
Page 201 and 202: man to repent and return to the cre
Page 203 and 204: clotting treatment. After the treat
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Page 207 and 208: 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
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Bentham, J., (2001ff, originally 18
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Department of Health, (1999) Saving
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Hall, S., (1985) “Religious Ideol
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Katz, J. J., (1990) Metaphysics of
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http://emedicine.medscape.com/artic
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Pullar, P., (1988) Spiritual and La
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Comparative Perspective, Berg, Oxfo
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International, London and New York.
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