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and his wife acting as equal partners then in the event of one partner‟s death, the other willassume full ministerial responsibilities (including serving communion) with the fullsupport of the local church members and sanctioned by the Church Council or Synod.5.4 Introducing the Holy Spirit as an Authority in Healing.According to Christian tradition, The Holy Spirit is a name of a distinct person or elementof the Triune God, the Father, Son (Jesus) and Holy Spirit. It is used to designate the thirdperson of the divine Trinity (Gaunton 1997). Christian doctrine understands the Holy Spiritas a divine agent. (Richardson and Bowden 1999:262). In Christian tradition, healing isdependent on the Holy Spirit. Biblical passages are often used to support this. Not allChristian Theology shares in relating doctrines of the Holy Spirit to a physical healing andcharismatic experience; although Moltman (1997) postulates that the experience of theSpirit means a renewal of the soul and sometimes of the body. The Christian hope andclaim for healing is directed towards a new creation of all things through the resurrectionof Jesus Christ. The authority of the Holy Spirit to heal is a combination of the renewalprocesses at all stages of life and is also derived from historical sources. One of the keywords relating to Pentecostals is Power- „The Power of the Holy Spirit‟ Warrington (2008)advocates that the Power of the Spirit empowers, transforms and guides believers and thatthe giving and receiving of this Power is evidenced in the many manifestations of the HolySpirit before and after the outpouring at Pentecost and later at Azusa Street.Evidence of the Holy Spirit in operation is reported in the testimonies of eye-witnesses atAzusa Street (Anderson 2004). The renewed outpouring of the Spirit (the first outpouringthat was regarded as newsworthy) took place in the West in North America at the RedRiver Church in 1899 and then again in Kentucky two years later, swiftly followed by the159
Azusa Street outpouring in 1906. After Azusa Street further Pentecostal groups developednot just in Europe, but also in Hong Kong in 1907 and Shanghai in 1910 and others grewup in the East and West. As noted in Chapter Four, Black Pentecostalism arrived in Britainduring the 1960s and 1970s. This was the same time as charismatic movements began togrow in mainline denominations in USA, Europe and other parts of the world (Steel 2005).Although the Holy Spirit was manifested in practical terms by the outpouring at Pentecost,some theologians see the healing brought about by the Spirit to be framed in terms offreedom and salvation from bondage. The manifestation of the Holy Spirit is illustrated onmany occasions in the Old and the New Testament which includes the appointment ofelders by Moses to assist his leadership and to enable Elisha and Elijah to functioncharismatically (Warrington 2008)Christian doctrine understands the Holy Spirit as a divine agent, who brings trans-creationof the human cosmic liberation and, as Richardson and Bowden (1999:262) assert, „TheSpirit of God is the basic source of life.‟ Gaunton (1997), Beckford (2000) andWarrington (2008), all define the „power of the Spirit as the ability to reckon withsuperhuman forces, the Spirit of God being the supreme spiritual force in the Universe‟.Gaunton (1997) discusses many instances of the operation of the Holy Spirit in these tasksand responsibilities in the Old and New Testaments. Muddiman (2001) asserts that in theletter to the Ephesians, Paul makes reference to the Spirit world, beyond the world ofordinary sense perceptions which should be the focus of the people as a church. Theecclesiology of the Pentecostal church is often related directly to the Spirit. In Easternorthodoxy, Zizioulas (1985) writes about the presence of the Holy Spirit as beingconstitutive to the church in whatever expression it appears in different cultures and times.The church has been instituted by Christ but constituted by the Holy Spirit. In the160
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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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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literature may remain in its infanc
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does not mean „Pentecostal‟ nor
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church, the cultural differences we
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umbrella of churches. The leaders c
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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
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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 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: leadership although it is about aut
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
Page 205 and 206: gift of miraculous powers go with t
Page 207 and 208: What I teach on this matter is, tha
Page 209 and 210: The bible does not condemn, forbid
Page 211 and 212: possibility of impending change in
Page 213 and 214: prayer or they are rested. What is
Page 215 and 216: „Whatever the educational attainm
Page 217 and 218: „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
Page 339 and 340:
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
Page 345 and 346:
Comparative Perspective, Berg, Oxfo
Page 347 and 348:
International, London and New York.
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