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

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Respondent 5‟s account continues where someone prayed for her and where she prayedfor another person where she believed healing took place:When someone prayed for me!!! I have had prayer for minor illnesses such as cold, orheadache; I have been anointed with oil and prayed for. I remember once I wascoughing, I went to the doctor and the coughing did not stop. I went to church and theminister said we have to anoint you and pray over you so they anointed me and prayedover me. It did not stop immediately. I think it strengthened my faith as I had to go to thedoctor again. And when I went to the doctor he prescribed antibiotics and I did not haveto take them.Interviewer: Have you administered spiritual healing to anyone?Respondent: Oh! A friend of mine came here one day and said uncle was very ill he wasrushed to hospital. He had a mild stroke-----He was in pain so I said let us go and seehim. So we went and he was crawling, he was in so much pain. I did not go with theintention of praying for him but just before we left ‗I felt something say ‗pray for him‘, soI asked ‗Would you mind if I pray for you?‘ He said he did not mind. So I just prayed. Ilaid my hand on him and prayed and he started dancing. It was so instant that I wassurprised myself. I don‘t understand how these things work.Asking for healing is demonstrated in the extract in section 6.9 where Respondent11explained how she asked for and received healing through her own initiative and incontrast to the doctor‟s prescription and expectation. Respondent 11 extended her beliefin healing for herself to healing for others and was clearly responding to teaching from239
ministers like Harris (2002) 3 . The laying of hands also allows the person needing healingto receive the power of the Holy Spirit simultaneously with healing. The above extractsillustrate that faith as well as some confidence in the Christian doctrine, the healer andthe power of the Holy Spirit are reasons why Christians pray for themselves, seek theprayer of others and pray for others to be healed. This notion agrees with Harris‟ viewson the reasons why Christians should pray for healing.The services in COGIC are not specifically focused on healing. Below are two extractsfrom observation of COGIC services which indicates a similar closing for all theservices. An invitation for prayer is made. Those who come forward for prayer isrequesting prayer for different things such as healing, the anointing of the Holy Spirit, adeeper understanding of their Christian faith or prayer for another person.The extract below illustrates the spontaneity of how healing is introduced into COGICservices.The service began with the usual praise and worship led by the praise and worship teamand moderated by one of the younger members (a church elder)Two young people were invited to give an exhortation. This was followed by thecollection of the offering (collected in large straw baskets.) During the collection of theoffering the praise and worship team sang.3 Rev Peter Harris (2002) sets out the following five reasons why Christians should pray forhealing:Jesus healed the sick;Jesus commanded his disciples to continue His healing ministrylThe early church healed the sick;Christians through history have healed the sick;The promises of Jesus encourage us.240
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
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came across as though he was presen
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very important for this.On occasion
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CHAPTER SIXSUFFERING AND HEALING6.1
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mind body and spirit implies that i
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Page 199 and 200: Respondent: Not for my sister she h
Page 201 and 202: man to repent and return to the cre
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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
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Page 241 and 242: when the healer petitions God in pr
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Page 251 and 252: Healing services in the URC are mor
Page 253 and 254: Respondent: You have to have the gi
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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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Page 293 and 294: to herself, and argues that music h
Page 295 and 296: could not read or write. Such music
Page 297 and 298: 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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