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

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The service closed with the minister inviting the whole congregation to join in holdinghands and the minister prayed. This was different and the first time I observed thisapproach in this church.The final song was a joyful one: 148.The benediction of the Grace was then said: may the grace of-------7.6 Differences in How Prayer is Administered in the ChurchesPrayer for healing takes place in both churches but each church take a different approach.The Pentecostals such as COGIC pray according to the leading of the Holy Spirit and notaccording to a preset routine or a pre-written prayer. Any appointed minister can beasked to pray for the healing of an individual and at any time during the service. Thealtar call for prayer does not specify requests only for healing prayer, but also forreceiving the Baptism of the Holy Spirit, prayer for repentance or consecration or prayerfor forgiveness of sins. The URC prayers for healing are conducted in a routine manner(see examples of healing service in URC in Chapter 4. Not all the ministers pray forhealing during the service but all ministers pray for forgiveness of sins during theservice. There is a healing service in the URC every 5 th Sunday of the month however,there is no specific healing service in the COGIC.Much of the healing ministry of the URC observed in this study is similar to the practicesdescribed more than a decade ago by Lucas (1997) in his book on Christian healing inAnglo-Catholic churches. The URC like the Anglicans use a ritualistic approach toprayer for healing. The intercessory prayer in the weekly Sunday services includesprayer for those who are sick in hospital and at home (see orders of service in chapter 4).253
The healing services also include focused prayer for healing. In COGIC, prayer forhealing is ad-hoc and unorganized, this is the result of the Pentecostal belief inspontaneous prompting of the Holy Spirit to pray for specific situations.Lucas does not explicitly contrast ritualistic approaches with the Pentecostal style ofservices for prayer and healing. He believes that it is wise to choose a method to conducthealing services which acknowledges that people respond to familiar rituals. People may,however, also respond favourably to change in rituals if the purpose is explained andthere is a good reason for the change. For example if there is a well known healer orminister with a different approach people often welcome the change especially if theresults are positive and identified in reports of testimonies of healing.Both COGIC and URC, however, accompany prayer for healing with the „laying on ofhands‟ and both churches may hold hands and pray as a team during the service. TheURC ministers pray alone, with the leadership team members and the congregation insilent agreement, whilst COGIC will pray in Pentecostal style where the leadership teamor the whole congregation prays together at the same time to illustrate theirunderstanding of the downpouring of the Holy Spirit at Pentecost.In the URC, music and songs are chosen before the service and these are sung atappropriate places in the order of the service. A musician may choose a prayer song orrefrain that is appropriate at the time. During the „laying on of hands‟ (therapeutic touch)there may be an appropriate refrain that has been chosen before the service or may bechosen at the beginning of the laying of hands by the musician who is in tune with thespirit of the service. In COGIC the songs, except those scheduled for the choir or the254
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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suffering. Most of these situations
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Respondent: Not for my sister she h
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man to repent and return to the cre
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clotting treatment. After the treat
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gift of miraculous powers go with t
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What I teach on this matter is, tha
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The bible does not condemn, forbid
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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 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
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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: Although prayers for healing are sa
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
Page 291 and 292: constituent of worship even where t
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
Page 299 and 300: group coordination through rhythmo-
Page 301 and 302: People can become so involved in a
Page 303 and 304: visual and auditory areas which act
Page 305 and 306: Campbell (1998) argue that as music
Page 307 and 308: The extracts from fieldwork notes b
Page 309 and 310: In COGIC the singing is accompanied
Page 311 and 312: 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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