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of Rice and Huffstattler is primarily aimed at ministers in the URC. This typologyincludes the supplicative and meditative prayer referred to by Hughes (1997).In the URC it is usually the minister who uses the typology verbally to express the needsof the congregation and others, whilst in COGIC any member of the congregation isallowed to say prayer in public with members of the congregation audibly agreeing withthe person praying. In the URC the congregation agrees with the minister silently. Thisapproach is also used in healing and services not specific to healing in both churches.Intercessory prayer, according to Robert et al (2009), takes into account the nature ofGod as all powerful and the nature of man as subjective to the nature of God. In otherwords, the healer pleads with God as he is subject to God whom he believes to be allpowerful. Prayers for healing some else are by definition intercessory and the healer maypray or ask another person to pray (intercede) for him to be used a channel throughwhich the healing power from God can flow. Intercessory prayer is showing compassionfor others and can be both meditative and supplicative.Meditative and supplicative prayer is defined by Hughes (1997) involves a prayersandwich where in meditative prayer the focus is on the Superior Being, acknowledgingHim as the Creator and this is followed by supplicative prayer where the person make arequest of the Superior Being and concludes by allowing the Superior Being to respondas he chooses. This is sometimes in the form of giving thanks for answering the prayer inwhatever way He chooses. Wagner (1992) espouses the importance of intercessoryprayer by and for Pastors and Christian leaders and others such as spiritual healers. Heoutlines the vulnerability, due to psychological pressures, of spiritual leaders and theneed for their own healing so that they can heal others. Wagner (1992) advocates that231
when the healer petitions God in prayer, it is not only to ask for heavenly things but alsoto be realistic about their own needs and the needs of others.Prayer is often used as therapy to replace or to supplement drugs used for physical orpsychological (depression) pain. In seeking prayer for healing the person feels thatsomeone is listening to and taking note of their pain.Depression is not necessarily a mental illness but may be a sane response to the reality ofthe sufferer‟s life which is at the time being inappropriately treated by drugs such asprozac, valium or other psychotropic drugs (Lynch 2004). Lynch cites some interestingcase histories which show that patients gained far more by having someone listen to themand not judge or blame them, who made them feel safe, recognizing there may be a verygood reason why they might feel depressed or suicidal. Seeking prayer and spiritualhealing provide a listening ear in a non- judgmental way for those who choose thismethod. Lynch points to a ray of light and hope in the dark tunnel of mental anxiety inthe same way that prayer that is external to the person provides a hope in a situation thatthe person perceives as hopeless. Other ways of non-chemical mood enhancementinclude music, as discussed in Chapter 9.7.3 Prayer as Health Seeking Behaviour: How and When the Churches andIndividuals Pray for HealingThe idea of prayer for health is widely diffused. “Psychic guru and western YogaMaster” Lawrence (2001) is convinced by the results of a poll conducted for Newswee2000, where large majorities of American Catholics, evangelicals, protestants non-Christians and people of no faith say they have prayed to God or a saint for a miracle. In232
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
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such as COGIC, have developed a str
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the church group to strangers. In t
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and illustrate the oral tradition o
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4.8.1. Description of the inside of
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The order of service below is based
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forgiving note may signify partial
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Table 3 Organisational hierarchy of
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One of the original churches which
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communion table. To the right of th
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Minister used an acronym to illustr
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GloriaPrayer for grace or collectSc
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service whilst URC church attendees
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mainstream Christianity, their doct
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on the project and make requests to
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made to integrate the white people
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‗Garlic is good for reducing high
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4.13 ConclusionThis chapter began w
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organization. This role can only be
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5.3 The Authority and Power of the
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to become approved (professional) m
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majority. In recent years with Brit
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leadership although it is about aut
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Azusa Street outpouring in 1906. Af
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other who wal sorderly, and not of
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Although the Holy Spirit was presen
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Respondent 3 covered topics includi
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Respondent 10 (below) has similar v
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of rejection by the host community
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ehaviour model. In this situation,
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and they feel. It is not everybody
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many sections of society. It also s
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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
Page 227 and 228: employed by the mother had she live
Page 229 and 230: healing. Worthington et al. (2007)
Page 231 and 232: in the account of a young mother in
Page 233 and 234: y not having a normal relationship
Page 235 and 236: and not related to any one cultural
Page 237 and 238: prayer to ma e me better‟, as tho
Page 239: Non-academic, or „popular‟ Chri
Page 243 and 244: health and the ways in which hospit
Page 245 and 246: showing lethargy in praying, failin
Page 247 and 248: know when you have stomach ulcer yo
Page 249 and 250: ministers like Harris (2002) 3 . Th
Page 251 and 252: Healing services in the URC are mor
Page 253 and 254: Respondent: You have to have the gi
Page 255 and 256: psychological effect of knowing her
Page 257 and 258: Chapter 2, without taking some posi
Page 259 and 260: Prayer for distant healing takes pl
Page 261 and 262: Although prayers for healing are sa
Page 263 and 264: The healing services also include f
Page 265 and 266: The method and processes of closing
Page 267 and 268: 7.7. ConclusionThis chapter has exa
Page 269 and 270: This chapter was born out of observ
Page 271 and 272: website (http://www.stonybrookmedic
Page 273 and 274: For those who reject traditional Ch
Page 275 and 276: hands on the forehead of each perso
Page 277 and 278: The minister also invited the rest
Page 279 and 280: service closed with silence accompa
Page 281 and 282: In this respondent‟s‟ account,
Page 283 and 284: Below are brief parts of extracts p
Page 285 and 286: service was when the speaker came t
Page 287 and 288: observed believed the aura of the h
Page 289 and 290: 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
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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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