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

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man) occurring in Acts 2 were intended to occur today but they do not. He argues thatglossolalia is not a language. The individuals in Acts 2 were heard speaking their ownlanguage, meaning the language could be recognized, but according to Robbins (1995)glossolalia cannot be recognized as a language. Robbins implies that the manifestation ofthe Holy Spirit is not always authentic, drawing on Acts 8 where Simon Magus offersmoney to apostles Peter and John, to allow him to lay hands on people so that they canreceive the Holy Spirit. In response Peter proclaims: „Your money perish with you becauseyou thought the gift of God can be purchased.‟A more balanced approach is taken in the article by Richardson and Bowden (1999) in theSCM Dictionary of Christian Theology. They suggest that many theologians concludefrom diverse starting points that the self-transcendence of humanity is a genuineexperience of the Holy Spirit‟s „transcreative power.‟ They argue that it is clear that,despite cultural variations in practice and theological detail, there is a certain amount ofpower which is attributed to the Holy Spirit by most ministers, church members, churchattendees and those who study theology. The power of the Pastor as described in Ephesianshas a limited contribution to spiritual healing; without the power of the Holy Spirit therewould be no spiritual healing according to mainstream Christian teaching.5.4.1: The Holy Spirit as a Gift and Healing as a GiftThe believer is born of God, the source of all regeneration. Respondent 3 refused tobelieve that spiritual healing can be effected without the power of the Holy Spirit as one ofthe gifts of faith. He also suggests that healing takes place when the person listens to andhears from God. The respondent implies that miraculous powers are additional to thePower of the Holy Spirit.165
Respondent 3 covered topics including belief in healing, belief in the anointing of the HolySpirit and speaking in tongues. The respondent explained that she has been baptized withthe Holy Spirit and has the „gift‟ of tongues. She did not relate this to her claim for healingor mention anyone who had administered spiritual healing.Respondent 3:Now, gifts of healing do not operate in isolation from other gifts of the Holy Spirit. Youwill almost certainly need to operate gifts of faith, whilst working the gifts of healingThis is also stated in 1 Corinthians 12.If a person, for example have [sic] a cancer, which could be terminal, they would need toget the word of God for their situation, they would need to know for certainty in their ownheart what God is saying to them, that he will for example, carry them through and theprayers may need to have the same—and you may find that you need gift of miraculouspowers to go with that healing as wellYou will certainly need to be used by God in the Gifts of the Holy Spirit that has to be withthe mind of God. You will need the mind of God‘s wisdom, to know how and when to pray,the mind of God‘s Knowledge to know what to pray for and the mind of God‘sdiscernment, and knowledge in discernment are vital.We could conclude that God‟s wisdom is superior to that of the minister, but then how isthis demonstrated in the church where the minister is not operating within the „mind ofGod‟s wisdom?‟ What happens when the minister does not believe in spiritual healing andmembers of the congregation have the gift of healing? Coslett (1985) narrates how as aminister he only took tentative steps in the practice of spiritual healing until he had a166
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
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The post-1905 Pentecostals saw thei
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the Holy Ghost). Interestingly the
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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
Page 145 and 146: GloriaPrayer for grace or collectSc
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: Although the Holy Spirit was presen
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
Page 219 and 220: he has questioned God‟s purposes
Page 221 and 222: pray for them. In the words of seve
Page 223 and 224: 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
Page 335 and 336:
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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