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young people‟s group, are also chosen in an unorganized way under the „leading of theHoy Spirit‟ as exemplified in the prayer meetings at COGIC reported in this chapter.Lucas gives accounts of liturgical healing services and non-liturgical healing (formal andinformal) services which are similar to the URC services where the services include aninvitation or call to worship, thanksgiving and praise, prayers of intercession, readings,silence an address or sermon, confession, laying on of hands and sometimes anointingwith oil, absolution, the Lord‟s prayer and a final blessing. There is a similar frameworkfor the services in COGIC although this may not be adhered to in preference to thespontaneous prompts under the leading of the Holy Spirit.The non-liturgical service in the URC is a simple framework involving hymns and songs,a talk, confession of sins, a declaration of forgiveness and intercessory prayer for the sickwho are not present in the service. The intercessory prayer for the sick may take the formof prayer for the person directly or through another person who represents that personduring the prayer. During prayer the elders and volunteers from the congregation mayform a circle and lay hands on a member of the congregation who has requested healing.They may also form a circle where a chair is placed in the middle of the circle and themember requesting prayer for another person sits in the chair in the middle asrepresenting the person who is not present in the service. The same ritual is performedfor those who are present and requests prayer for healing. The leader will conclude theprayer by saying „We pray for X‟. After a time of silence the leader says „ThanyouLord‟ and this may be followed with a time of prayer for others where their names andlocation are called out (for example, ‟John in Cambridge.‟) There is a pause followed by„Thanyou Lord‟.255
The method and processes of closing the service in both churches usually include a finalattempt to offer prayer for healing which may mention the need for healing fromsuffering which people may not have announced, or been recognized by others.The minister or the moderator invites the congregation to say the grace to each other orwhilst facing each other. This provides an opportunity to seek forgiveness from eachother and to offer words that encourage healing, to each other. In the URC these wordsare said at the end of the service whilst making eye contact with other members of thecongregation.‗May the Grace of God, the Father, Son and Holy Spirit be with you now and foreverAmen.‟ Those words are said to each individual with a hand-shake. ‗Peace be with you‘,and may be said during the service at a point selected by the minister or at the end of theservice again as decided by the minister.In COGIC these words are said together as a prayer (but not to each other withhandshakes as in the URC.)‗And now may the Saving Grace of our Lord and SaviourJesus Christ be with you now and forever. Amen.‘ COGIC do not say the „Peace.‟ As analternative, the „Benediction‟ may be said as an indication that the service has come to aclose and as a final prayer of thanks to God and blessing for the congregation. In COGICthe minister or moderator may ask a church member (usually an officer) to say thebenediction whilst in URC it is likely to be the minister who says the final blessing.In the URC the Grace is usually said at the beginning of the service and the Peace is saidduring or at the end of the service when the congregation is invited to participate. Both256
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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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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
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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
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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
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Page 253 and 254: Respondent: You have to have the gi
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Page 259 and 260: Prayer for distant healing takes pl
Page 261 and 262: Although prayers for healing are sa
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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
Page 313 and 314: 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
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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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