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

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personal experience. He then wrote “It is my dream that one day Christian churcheseverywhere will see, accept and use the healing power of Christ as part of everydayministry.” Prior to his personal experience, he too as a minister was doubtful about thepower of the Holy Spirit and the gift of healing.There are many ministers who share similar views because of personal experiences ortestimonies from their congregations. As a researcher, I am of the view that there are manyministers whose tentative steps into the ministry of healing will be spurred on by somephenomena, whether personal or ministry related. These experiences will ignite an activeinterest in the administration of spiritual healing.5.5 Church Governance and Healing: The Minister as a Manager and HealerThe responsibility for spiritual healing in churches lies with the minister as he is legallyaccountable for the activities of the organization in the same way the Chief Executive orthe Director is responsible for the workings of a secular organization. The same legislationapplies whether the organization is a commercial venture such as a bank, departmentalstore, supermarket, or a welfare organization which is not primarily profit making such asthe National Health Service or Social Services. In Ephesians 4:11 different skills and gifts(pastors, prophets, apostles, teachers, evangelists, and missionaries) were allocated to thechurch. This suggests that a range of skills are required in the church in the same way as arange of skills are required in all organizations. Responses to the question about „whoshould administer Spiritual healing‟ elicit responses which always include the minister,although not exclusively.167
Respondent 10 (below) has similar views on the pastor‟s position and the operation of thegift of healing. At the same time these respondents sometimes echo the complaint ofRobbins (1995) that many Pentecostal churches ignore the idea that miraculous spiritualgifts may be part of the gifts of the Holy Spirit to ordinary church members as well as tothe leaders.Respondent 10 (COGIC): That is a good question! (Pause) Obviously we have the Pastor,but not only the Pastor because some people are gifted this way. Certain people where thatis your calling; that is your gift, your ministry. The Pastor may not have that. There aredifferent gifts within the church. If there is someone who show that gift coming out, thenobviously if we work with the Pastor (not disrespecting the Pastor) then, obviously it is forthe Pastor to make that decision to work with the team, to work with the missionary team,then they can confirm that that person have that gift.Respondent 2 (URC)The spiritual evangelical churches are members of (GEAR) Group for EvangelicalRenewal who have been trying to encourage a healing ministry since the inception of theURC.The Concept of Spiritual healing is growing.Interviewer: How do you promote members with the gift of spiritual healing?Respondent: The person with the gift of healing can become involved in GEAR or SpringHarvest. There is training for the healing ministry.168
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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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 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 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: Respondent 3 covered topics includi
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
Page 225 and 226: 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
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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