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wished to have baptism in the way Jesus was baptized by John the Baptist, they should notbe prevented from doing so. He explained that a member of the URC could requestimmersion baptism in another church and continue in membership with the URC.The URC has many courses on healing, children‟s ministry and other ministerial courses.In contrast to COGIC the URC support and strongly recommend that any member whowishes to develop a deeper understanding of the Christian faith and become active ingiving service to others undertakes some kind of formal training. The URC churchnationally has an approved training for ministers. This training is a one, two or three yearcourse which gives a formal qualification for different aspects of the ministry. These couldbe elders, worship leaders youth leader, non-stipendiary minister (volunteer) or stipendiaryminister (salaried). These courses are accredited by a university or other Higher EducationInstitution. Any progress in an educational setting contributes to the appointment of theperson to a particular office for those in full membership and whose Christian life isregarded as suitable for that office. This means that they have to be assessed by their localminister and church as a suitable candidate for this office.For COGIC members there is practical theology teaching in Sunday school on Sundaysbefore divine service and this is open to members and non members. Members can take aministry course which requires them to undergo a seven year apprenticeship to become aPastor. An academic minister‟s course does not provide automatic entitlement to become arecognised minister. A period of apprenticeship which demonstrates commitment toservice is still required.The order of service in each church is different although there are common elements,67
Healing services in both churches feature music, songs, prayer and bible readings.Nonetheless, their teachings and practice of spiritual healing are different. Although theURC includes prayer for healing in all their services there is one Sunday that is dedicatedas a healing service where they practise the laying on of hands for those who volunteer tohave spiritual healing. Members of the congregation are invited to give the names ofrelatives, friends or themselves so that the minister can pray for healing. This session iscalled prayer for the sick and those in need. Before this prayer is offered a prayer offorgiveness and intercession is offered by the minister.In COGIC, healing is an integral part of the service at all times. There is usually an altarcall at the end of the service where members of the congregation are invited for prayer forhealing, repentance, sanctification or to be filled with the Holy Spirit. The spirit may lead amember to ask for prayer for a person or group of people outside the normal altar callwhere this is routine. The order of the meeting will change to accommodate this specialrequest for prayer. The minister may also pray for a particular individual if the Holy Spiritreveals that prayer should be offered for this person or a group of people. In one of theservices a minister asked the meeting to pray for the Prime Minister and his staff. Therewas about 10-15 minutes when the meeting concentrated on praying for the Prime Ministerand his staff.3.3. Theory of the MethodologyThe research used an ethnographic approach based on Brewer (2000) and collectedqualitative data using both non-participant, and participant observation and also semistructuredinterviews. It followed a tradition of ecumenical co-operation in qualitativeresearch as an activity. This is described by McCracken (1988) as inspired by the Chicagoschool where researchers looked at new methods in social research into medical schools,68
Page 1:
Greenwich Academic Literature Archi
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AcknowledgementsI extend much grati
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Chapter 3: Methodology 633.1 Introd
Page 8 and 9:
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
Page 14 and 15:
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
Page 27: espondents‟ perception of sufferi
Page 30 and 31: CHAPTER TWOLITERATURE REVIEW2.1 Int
Page 32 and 33: themes, it became necessary to revi
Page 34 and 35: suggests a combined approach where
Page 36 and 37: and healing as a kind of self-impro
Page 39 and 40: eports that the English believed th
Page 41 and 42: According to Davey et al (2002) ill
Page 43 and 44: deviant behaviour. The difference b
Page 45 and 46: church concretised the ideas of rel
Page 47 and 48: theology. It is no accident that th
Page 49 and 50: concept of culture we inevitably do
Page 51 and 52: When we look at the effect of cultu
Page 53 and 54: to help us to understand the totali
Page 55 and 56: information about the association a
Page 57 and 58: when emotional wounds are healed or
Page 59 and 60: climatic conditions, shelter and a
Page 61 and 62: cancers has been documented by Phil
Page 63 and 64: concepts of reality and destiny are
Page 65 and 66: healer intentionally through a proc
Page 67 and 68: attachments that meet humans' funda
Page 69 and 70: distinguish from mental disorders.
Page 71 and 72: take a phenomenological and ethnogr
Page 73 and 74: coming but her method is not primar
Page 75: from posters on the church notice b
Page 79 and 80: Qualitative method can, however, be
Page 81 and 82: 3.5 Problems of participant and non
Page 83 and 84: difficulties that were to be presen
Page 85 and 86: isolating experience was certainly
Page 87 and 88: not necessarily addressed through t
Page 89 and 90: It may not be possible for all the
Page 91 and 92: signed to their awareness and appro
Page 93 and 94: Consequently the practice relating
Page 95 and 96: problem free. Ethnography requires
Page 97 and 98: ecommended by the Pastor. When they
Page 99 and 100: The greater proportion of females i
Page 101 and 102: difficulties involved in constructi
Page 103 and 104: musical Pentecostal style of worshi
Page 105 and 106: The different emphases in soteriolo
Page 107 and 108: literature may remain in its infanc
Page 109 and 110: does not mean „Pentecostal‟ nor
Page 111 and 112: church, the cultural differences we
Page 113 and 114: umbrella of churches. The leaders c
Page 115 and 116: local autonomy, the majority of Con
Page 117 and 118: The post-1905 Pentecostals saw thei
Page 119 and 120: the Holy Ghost). Interestingly the
Page 121 and 122: the churches they are busy breaking
Page 123 and 124: friends started to meet in the home
Page 125 and 126: such as COGIC, have developed a str
Page 127 and 128:
the church group to strangers. In t
Page 129 and 130:
and illustrate the oral tradition o
Page 131 and 132:
4.8.1. Description of the inside of
Page 133 and 134:
The order of service below is based
Page 135 and 136:
forgiving note may signify partial
Page 137 and 138:
Table 3 Organisational hierarchy of
Page 139 and 140:
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
Page 145 and 146:
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
Page 155 and 156:
‗Garlic is good for reducing high
Page 157 and 158:
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
Page 165 and 166:
majority. In recent years with Brit
Page 167 and 168:
leadership although it is about aut
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Azusa Street outpouring in 1906. Af
Page 171 and 172:
other who wal sorderly, and not of
Page 173 and 174:
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
Page 191 and 192:
very important for this.On occasion
Page 193 and 194:
CHAPTER SIXSUFFERING AND HEALING6.1
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mind body and spirit implies that i
Page 197 and 198:
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
Page 203 and 204:
clotting treatment. After the treat
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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
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prayer or they are rested. What is
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„Whatever the educational attainm
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„The message of Job is a comfort
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he has questioned God‟s purposes
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pray for them. In the words of seve
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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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healing. Worthington et al. (2007)
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in the account of a young mother in
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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 and 240:
Non-academic, or „popular‟ Chri
Page 241 and 242:
when the healer petitions God in pr
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
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The minister also invited the rest
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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
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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
Page 293 and 294:
to herself, and argues that music h
Page 295 and 296:
could not read or write. Such music
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linking the psychic/mythological an
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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
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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
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
Page 319 and 320:
The initial aim of the study: „to
Page 321 and 322:
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
Page 329 and 330:
prominent amongst people who attend
Page 331 and 332:
ReferencesAchterberg, J., (1985) Im
Page 333 and 334:
Bentham, J., (2001ff, originally 18
Page 335 and 336:
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
Page 343 and 344:
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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