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Relevant bibliographies by topics / Spiritual Healing Church (Botswana)

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Journal articles

Academic literature on the topic 'Spiritual Healing Church (Botswana)'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Spiritual Healing Church (Botswana)"

1

Daelemans, Bert. "Healing Space: The Synaesthetic Quality of Church Architecture." Religions 11, no. 12 (2020): 635. http://dx.doi.org/10.3390/rel11120635.

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There is a growing literature on the healing effects of buildings designed for healthcare, but publications that insist on this spiritual and healing dimension in church architecture are rare. Contemporary ecclesial buildings are often rightly criticized for their cold and soulless emptiness. However, through the analysis of four emblematic case studies, this article aims to lay bare an essential dimension of architecture that is often overlooked, a multisensory and synaesthetic dimension that engages our body even before we become aware of it. Hence, this article builds upon the recurrent ple

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2

Brennan, Vicki L. "‘Up Above the River Jordan’: Hymns and Historical Consciousness in the Cherubim and Seraphim Churches of Nigeria." Studies in World Christianity 19, no. 1 (2013): 31–49. http://dx.doi.org/10.3366/swc.2013.0037.

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Bringing together historical and ethnographic materials, this article analyses how members of the Cherubim and Seraphim churches of Nigeria engage with and remember the history of the church through singing hymns, which thus serves as a mode of historical consciousness. In their performance of hymns church members articulate a conception of the relationship between musical practice and spiritual healing in Cherubim and Seraphim worship that draws on a particular conception of the past in order to legitimate certain worship practices. In doing so church members are able to attract God's power a

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3

Hunsinger, Deborah van Deusen. "Trauma-Informed Spiritual Care: Lifelines for a Healing Journey." Theology Today 77, no. 4 (2021): 359–71. http://dx.doi.org/10.1177/0040573620961145.

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The article describes how primary, secondary, intergenerational and collective trauma are intertwined in our lived experience, especially in times of severe stress, such as the current coronavirus pandemic. An argument is made for personal and collective mourning, and for developing an attitude of curiosity, openness, acceptance, and love toward oneself and others who suffer traumatic stress. The foundational lifeline of trust in God is nurtured by the faith and practice of the church through the witness of Scripture, worship, prayer, song, and mutual caring.

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4

Auvinen-Pöntinen, Mari-Anna. "Pneumatological Challenges to Postcolonial Lutheran Mission in the Tswana Context." Mission Studies 32, no. 3 (2015): 353–70. http://dx.doi.org/10.1163/15733831-12341414.

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This article analyses pneumatological thinking as it appears in postcolonial mission in the Evangelical Lutheran Church in Botswana (elcb), thereby engaging with challenges being posed by the new Pentecostal Churches and African Independent Churches in the region.1 These “spiritual churches” are attracting increasing numbers of worshippers with the result that the Lutheran Church is currently facing the dual challenge of both the new phenomenon and the historical colonial heritage of the missionary era. Pneumatological thinking in theelcbis examined from an epistemic point of view, and the dif

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5

Merrick, Janna C. "Spiritual Healing, Sick Kids and the Law: Inequities in the American Healthcare System." American Journal of Law & Medicine 29, no. 2-3 (2003): 269–99. http://dx.doi.org/10.1017/s0098858800002847.

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Main Street in Sarasota, Florida. A high-tech medical arts building rises from the east end, the county's historic three-story courthouse is two blocks to the west and sandwiched in between is the First Church of Christ, Scientist. A verse inscribed on the wall behind the pulpit of the church reads: “Divine Love Always Has Met and Always Will Meet Every Human Need.” This is the church where William and Christine Hermanson worshipped. It is just a few steps away from the courthouse where they were convicted of child abuse and third-degree murder for failing to provide conventional medical care

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6

MOHR, ADAM. "CAPITALISM, CHAOS, AND CHRISTIAN HEALING: FAITH TABERNACLE CONGREGATION IN SOUTHERN COLONIAL GHANA, 1918–26." Journal of African History 52, no. 1 (2011): 63–83. http://dx.doi.org/10.1017/s0021853711000090.

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ABSTRACTIn 1918, Faith Tabernacle Congregation was established in southern colonial Ghana. This Philadelphia-based church flourished in the context of colonialism, cocoa, and witchcraft, spreading rapidly after the 1918–19 influenza pandemic. In this context, several healing cults also proliferated, but Faith Tabernacle was particularly successful because the church offered its members spiritual, social, and legal advantages. The church's leadership was typically comprised of young Christian capitalist men, whose literacy and letter writing enabled the establishment of an American church witho

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7

Hidayat, Elvin Atmaja. "MEMANDANG MUKJIZAT PENYEMBUHAN DALAM TERANG IMAN." Studia Philosophica et Theologica 18, no. 1 (2019): 52–70. http://dx.doi.org/10.35312/spet.v18i1.23.

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Since the beginning of its existence, Christianity has been often associated with “paranormal healing”. Jesus himself, with His disciples, often performed healing as a sign of the presence of the Kingdom of God in the world, even in person who was healed. The widespread interest and belief in miracles of physical and spiritual healing, in essence, does not degrade the noble dignity of the Christian faith. On the contrary, this increasingly popular phenomenon can help the Church maintain its existence and re-articulate its relevance for the faithful. More recently, the number of these “miracle

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8

Humphrey, Loren J. "New Insights on the Emotional Response of Cancer Patients and their Spouses: Where do they Find Help?" Journal of Pastoral Care 49, no. 2 (1995): 149–56. http://dx.doi.org/10.1177/002234099504900204.

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Reports the results of a questionnaire survey designed to discover relationships of the emotional responses of cancer patients and their spouses to variables of age, gender, and church attendance. Claims that contemporary high-tech health care developments tend toward a process of despiritualization, and that one-on-one spiritual relationships seldom occur with physicians, nurses, or pastors. Notes that pastors need to assume a greater role as spiritual leaders, encouraging all members of the health care team to contribute to healing the whole person.

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9

Lambertz, Peter. "Japanese divine light in Kinshasa: transcultural resonance and critique in the religiously multiple city." Critical Research on Religion 9, no. 2 (2021): 191–208. http://dx.doi.org/10.1177/2050303220986981.

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The Japanese “new religions” ( Shin Shūkyō) active in Kinshasa (DR Congo) nearly all perform healing through the channeling of invisible divine light. In the case of Sekai Kyūseikyō (Church of World Messianity), the light of Johrei cannot be visually apprehended, but is worn as an invisible aura on the practitioner’s body. This article discusses the trans-cultural resonances between Japan and Central Africa regarding the ontology of spiritual force, regimes of subjectivity, and the gradual embodiment of Johrei divine light as a protection against (suspicions of) witchcraft. Meanwhile, I argue

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10

Combs, Jo Anne. "World View and Belief, and Rites of Healing in a Spiritual Church in Los Angeles." Anthropology of Consciousness 1, no. 1-2 (1990): 6–9. http://dx.doi.org/10.1525/ac.1990.1.1-2.6.

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