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

Both Tugwell et al (1976) and Rice and Huffstatler (2001) point out that consciousnessof the connection between sickness and sin in the scriptures has survived in theReformed tradition as well as in Pentecostalism. Rice and Huffstatler (2001)interestingly observe that the healing ministry almost disappeared from the mainstreamchurch (apart perhaps from the rite of the last sacrament (viaticum) administered to thedying) but has in the last few decades returned to many older Christian churches. Thiswas perhaps prompted by the fact that at the same time as the disappearance of thehealing ministry in the mainstream Protestant churches, the healing ministry in thePentecostal churches had gathered momentum.The different approach to healing between COGIC and URC suggests that culturaldifferences in worship style are as important as differences in doctrine. With referenceto spiritual healing, these varying practices may in part derive from the fact that manyURC members have the capacity to articulate their thoughts to a nuanced understandingof the relationship between spiritual and physical health. In COGIC, as the majority ofthe church attenders are not able (or choose not to) develop their thoughts on explainingmiraculous healing; they are more ready to accept the statement ‟it was a miracle‟without any further explanation.The Pentecostals believe that healing is inherent in salvation and both are possible in aninstant or over a period of time, whereas, URC members are more likely to believe thathealing takes place over a period of time and is less likely to be instantaneous.Although the minister is expected to sanction healing activities, the importance of ahealing ministry remains a matter of individual perception. The need to make healing a311