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1
Daelemans, Bert. "Healing Space: The Synaesthetic Quality of Church Architecture." Religions 11, no. 12 (November 26, 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 plea of spatial theorists, philosophers, and architects for synaesthetic space as a reaction to a dominant ocularcentric environment. Surprisingly, contemporary church architecture seems rather propitious to deploy this inherently religious dimension that is at once healing and spiritual in a new sense, which is especially needed nowadays.
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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 (April 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 and to localise it in a particular space. Because of this hymns continue to be an important spiritual healing practice for church members.
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Hunsinger, Deborah van Deusen. "Trauma-Informed Spiritual Care: Lifelines for a Healing Journey." Theology Today 77, no. 4 (January 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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Auvinen-Pöntinen, Mari-Anna. "Pneumatological Challenges to Postcolonial Lutheran Mission in the Tswana Context." Mission Studies 32, no. 3 (October 15, 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 difficulties and strengths in both the postcolonial Lutheran mission and the new religiosity are evaluated.
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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 for their seven-year-old daughter.This Article is about the intersection of “divine love” and “the best interests of the child.” It is about a pluralistic society where the dominant culture reveres medical science, but where a religious minority shuns and perhaps fears that same medical science. It is also about the struggle among different religious interests to define the legal rights of the citizenry.
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MOHR, ADAM. "CAPITALISM, CHAOS, AND CHRISTIAN HEALING: FAITH TABERNACLE CONGREGATION IN SOUTHERN COLONIAL GHANA, 1918–26." Journal of African History 52, no. 1 (March 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 without any missionaries present. By 1926, when Faith Tabernacle began its decline, at least 177 branches had formed in southern Ghana, extending into Togo and Côte d'Ivoire, with over 4,400 members.
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Hidayat, Elvin Atmaja. "MEMANDANG MUKJIZAT PENYEMBUHAN DALAM TERANG IMAN." Studia Philosophica et Theologica 18, no. 1 (December 7, 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 healing” groups, both outside and within the Church, is increasingly widespread and likely to obscure faith. Because of this urgency, the Church should seek ways to investigate as deeply as possible the nature of this healing, especially in order to prevent people from being astray.
Sejak awal keberadaannya, agama Kristen sering dikaitkan dengan “penyembuhan paranormal”. Yesus sendiri, dengan murid-murid-Nya, sering melakukan penyembuhan sebagai tanda kehadiran Kerajaan Allah di dunia, banyak orang yang disembuhkan. Pada hakekatnya, kepentingan dan keyakinan yang meluas tentang mukjizat penyembuhan fisik dan spiritual, tidak menurunkan martabat mulia iman Kristen. Sebaliknya, fenomena yang semakin populer ini dapat membantu Gereja mempertahankan eksistensinya dan mengartikulasikan relevansinya bagi umat beriman. Baru-baru ini, banyak yang mengalami “mukjizat penyembuhan”, baik di luar maupun di dalam Gereja, semakin meluas dan cenderung mengaburkan iman. Atas situasi ini, Gereja harus mencari cara untuk menyelidiki lebih mendalam hakekat mukjizat penyembuhan , terutama untuk mencegah orang dari kesesatan.
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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 (June 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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Lambertz, Peter. "Japanese divine light in Kinshasa: transcultural resonance and critique in the religiously multiple city." Critical Research on Religion 9, no. 2 (January 21, 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 that religious multiplicity in urban Africa encourages cultural reflexivity about concepts of health and healing, self-responsibility, and Pentecostal suspicion-mongering of occult sciences. Thus, Johrei divine light not only feeds into a longstanding local tradition of spiritual healing; within the religiously multiple city, it is also a discursive space for, and an experience and performance of, emic critique.
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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 (March 1990): 6–9. http://dx.doi.org/10.1525/ac.1990.1.1-2.6.
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Brown, S. J. "Reform, Reconstruction, Reaction: The Social Vision of Scottish Presbyterianism c. 1830-c. 1930." Scottish Journal of Theology 44, no. 4 (November 1991): 489–518. http://dx.doi.org/10.1017/s0036930600025977.
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In 1929, after many years of consultation and compromise, the two largest Presbyterian denominations in Scotland — the established Church of Scotland and the voluntary United Free Church — were united. The Union was an impressive achievement, marking the end of the bitter divisions of eighteenth and nineteenth century Scottish Presbyterianism. In particular, it represented the healing of the wounds of the Disruption of 1843, when the national Church of Scotland had been broken up as a result of conflicts between Church and State over patronage and the Church's spiritual independence. With the Union of 1929, the leaders of Scottish Presbyterianism, and especially John White of Glasgow's Barony Church, succeeded not only in uniting the major Presbyterian Churches, but also in establishing a cooperative relationship between Church and State. The Church of Scotland, itseemed, was again in a position to assert national leadership.
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Rix, Robert W. "Healing the Spirit: William Blake and Magnetic Religion." Romanticism on the Net, no. 25 (June 11, 2009): 0. http://dx.doi.org/10.7202/006011ar.
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Abstract In the late eighteenth century, Swedenborg-inspired mystics transformed the pseudo-science of Animal Magnetism, popularized by Franz Anton Mesmer, into a mystical religion of restoring mankind to spiritual health and preparing the Millennium. The essay progresses chronologically to trace Blake's intellectual companionship with this renegade branch of Magnetism in relation to the development of some central metaphors and narrative structures in his works. Especially prominent with the Swedenborgian magnetizers practicing in London were ideas of "healing" by means of communication with spirits from beyond. This, however, met staunch opposition from the Swedenborgian New Jerusalem Church—the only religious organization with which we know Blake to have been affiliated. The more conservative clerics here launched a campaign banishing all experimentation with Spiritualism and the occult interpretations of Swedenborg that held sway among the mystical magnetizers. The article examines Blake's well-known support of Spiritualism in relation to this local dispute, as this contributes to solve the long-standing mystery of why Blake suddenly fell out with New Jerusalem Church at this time and launched a virulent attack on Swedenborg in The Marriage of Heaven and Hell.
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Chandler, Diane J. "Spiritual Formation: Race, Racism, and Racial Reconciliation." Journal of Spiritual Formation and Soul Care 13, no. 2 (November 2020): 156–75. http://dx.doi.org/10.1177/1939790920960540.
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The telos of Christian spiritual formation is to love God and to love one’s neighbor as oneself. However, racism undermines loving one’s neighbor, which weakens the Christian witness and contributes to division within American culture and the church. Unfortunately, racism is seldom viewed as a spiritual formation issue, nor is it specifically addressed as such in the spiritual formation literature. Therefore, this essay focuses on four primary areas: (1) spiritual formation and race from a biblical perspective, including a definition of terms; (2) biblical examples of racial reconciliation; (3) four critical periods of US history that have contributed to racial trauma and inequality; and (4) suggested steps toward racial reconciliation. Healing collective racial wounds begins with recognizing the truth related to America’s past and requires a disposition to listen, learn, lament, repent, repair, and relate to one another.
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Platovnjak, Ivan. "Spiritual Help for Persons Suffering from Depression." Nova prisutnost XVIII, no. 2 (July 21, 2020): 259–77. http://dx.doi.org/10.31192/np.18.2.3.
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Currently, many experts are discussing and examining the impact of spirituality on health. It is no longer arguable to claim that spirituality has a positive effect on a person’s health. Pope Francis highlights that, in the Catholic Church, every person finds a spirituality that can provide healing. The focus of this paper is limited to the impact of spirituality on the health of persons suffering from depression, particularly on the forms of spiritual help found in Christian spirituality. This paper will be presented in three chapters. In the first, the symptoms and causes of depression are examined. In the second chapter, the author explains what constitutes spiritual help for depressed persons and which aspects should receive special attention in order not to do more harm than good. Various forms of spiritual help for depressed persons within Christian spirituality are described in the final chapter.
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Masondo, Sibusiso. "The Crisis Model for Managing Change in African Christianity: The Story of St John’s Apostolic Church." Exchange 42, no. 2 (2013): 157–74. http://dx.doi.org/10.1163/1572543x-12341262.
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Abstract St John’s Apostolic Faith Mission, founded by Christinah Nku (also known as Mme Christinah) and all its splinter groups can be theorized as presenting a crisis model for managing change. These churches provide their members with a well worked out path of inclusion through baptism and related rituals, as well as, alleviation of crisis through an assortment of healing, cleansing and deliverance rituals. There is also a strong element of maintaining a person’s healing through an assortment of rituals of celebration and ideological reinforcement. They do this through a process of resource mobilization from both Christianity and African Religion to set up a religion that adequately responds to both the existential and spiritual needs of their members.
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Waugh, Earle H. "The Foundations of Aboriginal Spirituality and Healing from the Perspective of Rogier Vandersteene." Studies in Religion/Sciences Religieuses 45, no. 3 (August 17, 2016): 273–91. http://dx.doi.org/10.1177/0008429816657248.
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In the light of the Truth and Reconciliation Commission (TRC), and the often troubling rush to judgment towards the missionaries by many today, it is well to pause and consider those individuals, flawed as they were, who saw deeper truths in Aboriginal culture than was acknowledged in their day. Consider one known as “Steentje, Little Stone,” in Belgium, and eventually as “Ka Miyohtwat – the good man” among his parishioners. Few Canadian missionaries have had the kind of impact that Roger Vandersteene had upon the Cree of Northern Alberta: he was accorded an extraordinary place in the religious terrain at a time when antagonism towards the role of the Church in residential schools was beginning to swell. This article summarizes some of the key points of his achievement, focusing purposely on his perceptions of his mission and the ramifications for understanding traditional Aboriginal spiritual values. He saw these values expressed most effectively in the close relationship between the spiritual world and the potential for wellness and healing.
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Selwyn Mwamba, Musonda Trevor. "The Lambeth Conference 2008 and the Millennium Development Goals: A Botswana Perspective." Journal of Anglican Studies 7, no. 2 (September 15, 2009): 229–42. http://dx.doi.org/10.1017/s1740355309990143.
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AbstractThe Bishops of the Anglican Communion met on the campus of the University of Kent at Canterbury, England, for the Lambeth Conference in July 2008. The Conference took place at a time when the Anglican Communion was going through turbulence over the issue of human sexuality. Accordingly, there was much expectation that the Conference would inter alia discuss and come up with the way forward on the issue of homosexuality. Prudently, the Conference’s focus rested on the real Mission of the Church, epitomized by the Walk of Witness on July 24, 2009 from Whitehall and Westminster to Lambeth Palace. There, Archbishop Rowan Williams spoke of the Communion’s commitment to the Millennium Development Goals (MDGs). It is within this context that this article seeks to discuss the issue of the MDGs in the context of the Lambeth Conference, from the perspective of Botswana. It is my intention to show that the Anglican Communion should be focused on the life and death issues of eradicating abject poverty, HIV and AIDS, malaria, bad governance, unjust trade policies and environment, rather than wasting valuable spiritual energy on the ‘luxury’ of human sexuality which is a non-issue for the poor.
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Gavrilova, N. "The diversity of manifestations of the social service of religious communities." Ukrainian Religious Studies, no. 48 (September 30, 2008): 70–77. http://dx.doi.org/10.32420/2008.48.1977.
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The activities of religious organizations are aimed primarily at augmenting spiritual values, but are also relevant to the needs of a person's social life. For many centuries, social issues have been important, and they remain relevant today. Right now, they are receiving special attention, because the level of social life in Ukraine is not the best. In this case, the role of the Church as a social institution is ancillary to the healing of society.
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Nomfundo Mlisa, Lily Rose. "I am an igqirha (healer): phenomenological and experiential spiritual journey towards healing identity construction." Numen 22, no. 1 (February 11, 2020): 220–39. http://dx.doi.org/10.34019/2236-6296.2019.v22.29618.
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Traditional healers are acknowledged within their communities as possessing special insight, intuition knowledge and skills to connect and converse with the universe better than an ordinary person. African religions are endowed with a wide variety of traditional healers and healing practices, using diverse healing practices, symbolisms and interpretations relevant to the contextual setting of their cultures. Rooted in that diversified rich ecological heritage of the indigenous religions, are unique personal spiritual journeys that depict individual phenomenological and existential ways of constructing meaningful special spiritual healing identities. Healing identities are created and manifested in different socio-cultural, physical and spiritual abundant sacred spaces travelled by an initiate. This is an inborn gift from ancestors. The spiritual journey is abundantly infested by crisis and requires resilience, passion and faith. I give my personal phenomenological spiritual life journey in the traditional and spiritual quest for a holistically construed healing identity and proper individuation. The journey encompasses various stages with differentiated growth, maturity and competences to be acquired. The objective for this narrative is many fold. It is a response to various individual respondent experiences, questions and inquiries that I always receive from the conference audiences and unique feedback narratives from others who are either in the confusion stage or denial stage, yet they are aware they have a calling to accept. Ukuthwasa journey is briefly discussed and the historical ontology of ukuthwasa is mapped up. The discussion addresses the responses expected as evidence based results to confirm the reality of ukuthwasa and its value to the self, family and community at large. In conclude by highlighting, my own revelations and reflections on what could be done and how I finally achieved my healing identity and its relation to the universe at large.I am a fully-fledge trained igqirha, teacher, nurse and pastor. I practise as a Clinical psychologist and I have founded a prophesized church, a dream I had in 2001. I am also a founder of a community project for rural development at my village. All these achievements were shown to me by dreams and I followed my dreams under very challenging circumstances. I am from a family with a rich lineage of healers from both my paternal and maternal side, yet both became staunch Christian converts and ignored the cultural rites. To become a healer was not easy.
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Dilger, Hansjörg. "Healing the Wounds of Modernity: Salvation, Community and Care in a Neo-Pentecostal Church in Dar Es Salaam, Tanzania." Journal of Religion in Africa 37, no. 1 (2007): 59–83. http://dx.doi.org/10.1163/157006607x166591.
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AbstractThe responses of Christian religions to HIV/AIDS in Africa have been described either with regard to the stigmatising attitudes of churches, or with reference to the charitable acts of Christian organisations in the context of the epidemic. Drawing on fieldwork in a Neo-Pentecostal church in urban Tanzania, this article shows that the Full Gospel Bible Fellowship Church in Dar es Salaam is becoming highly attractive to its followers because of the social, spiritual and economic perspectives that it offers, and particularly because of the networks of healing and support that it has established under the circumstances of urbanisation, structural reform programmes and the AIDS epidemic. The author argues for a stronger focus on practices of healing and community building in studies on Pentecostalism, which may shed light on the continuities as well as the ruptures that are produced by the rise of Neo-Pentecostalism in the context of globalisation, modernity and HIV/AIDS.
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Živković, Ivica. "On the Role of the Body in Christian Spirituality." Physical Education and Sport Through the Centuries 5, no. 2 (December 1, 2018): 43–49. http://dx.doi.org/10.2478/spes-2018-0013.
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Abstract In his critique of the excessive influences of the personalistic philosophy on the theological construct that some of the most significant orthodox authors of the present are guided by, Jean‐Claude Larchet widely explains why the relation of the christian toward the body in the spiritual education of the more recent generations of the orthodox christians is vastly neglected. On another place he exposes a voluminous summary of the orthodox church tradition on the christian faith as a method of healing the passions, picturing the role of the traditional christian terms ascetism, athletics and agon (struggle) in the orthodox theology and advocating for the neccessity of their reafirmation in the christian upbringing of the modern people. The physical culture of the orthodox christians should be determined in the shape of explication of the christian endeavour as bodily discipline, considering the neccessary role of the body in bringing up the virtues, and also the importance of healing the body from the passions and other forms of attachment as the disorders of spiritual health.
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Mildnerová, Kateřina. "African Independent Churches in Zambia (Lusaka)." Ethnologia Actualis 14, no. 2 (December 1, 2014): 8–25. http://dx.doi.org/10.1515/eas-2015-0001.
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ABSTRACT The African Independent churches (AICs) in Zambia, as elsewhere in Africa, from their very beginning formed a protest movement against the cultural imperialism undertaken by the missionary representatives of the historic mission churches and also played an important role in the anti-colonial political struggles. In Zambia, the early AICs were closely related to witchcraft eradication movements such as the Mchape, or socially and politically oriented prophet-healing churches such as The Lumpa church of Alice Lenshina. Since the 1970s and in particular in the 1990s the Christianity in Zambia has been significantly marked by the proliferation of the African Independent Churches - both of Pentecostal and prophet-healing type. These churches that started mushrooming particularly in urban settings became part of the strengthening charismatic movement, particularly within Protestantism. A typical feature of AICs is focus on spiritual healing and religious syncretism - the local traditional customs and beliefs in dangerous ghosts, ancestral spirits, or witches are placed within the biblical religious framework where the Holy Spirit (Muzimu Oyela) is considered to be the only source of healing whereas other ‘inferior spirits’ are labelled as demons. The traditional methods of healing are creatively combined with Christian healing by means of prayers, spiritual blessings, laying on of hands on patients and demon exorcism - it is believed that only a body rid of bad spirits can receive the Holy Spirit, and thus be healed. The paper draws on both secondary literature concerning African Independent Churches and primary data issued from fieldwork in Lusaka (2008-2009).
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Juškienė, Vaineta. "Spiritual Health as an Integral Component of Human Wellbeing." Applied Research In Health And Social Sciences: Interface And Interaction 13, no. 1 (December 1, 2016): 3–13. http://dx.doi.org/10.1515/arhss-2016-0002.
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Abstract The aim of this study is to actualize personal spiritual health as a fundamental component of human wellbeing. In Lithuania research on spiritual health has not been developed yet as a result of political thinking in the post Soviet legacy which sought to eliminate the factor of spirituality from scientific context, and also due to recent socio-economic trends to over-emphasize the material dimension of personal welfare. Christian anthropology, which has laid foundations for Western European humanist heritage, emphasizes the physical and spiritual components of integrity of the human person and declares the importance of personal spiritual harmony for achievement of fullness of life. While employing analysis of scientific literature and Church documents, this study sought to highlight the basic criteria of personal spiritual health and scientific empirical approaches to establish the importance of spiritual health in the context of comprehensive human wellbeing. The study reveals that an essential component of the concept of spiritual health is relationship. Spiritual health is an important component of human wellbeing enabling the person to cope with personal existential crises in various aspects of human life: stressful situations, illness or presence of death. Research confirms that spiritual health correlates with and is an important positive factor in the overall process of human healing. It may be assumed that actualization and improvement of spiritual health can significantly contribute to the processes of coping with social pathologies present in the modern society.
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Cantrell, Phillip A. "“We Were a Chosen People”: The East African Revival and Its Return To Post-Genocide Rwanda." Church History 83, no. 2 (May 27, 2014): 422–45. http://dx.doi.org/10.1017/s0009640714000080.
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This article, drawing upon primary field research, analyzes the origins and history of the East African Revival of the 1930s and its ongoing relevance and role in post-genocide Rwanda. Starting as a Holiness-inspired, Anglican movement, the Revival persisted among the Tutsi Diaspora during their exile to refugee camps in Uganda following the 1959 Hutu-led Revolution and has returned with them following the coming to power of the Rwandan Patriotic Front in 1994. The Revival, as it presently experiences a reawakening in the post-genocide church, provides the Tutsi returnees with a spiritual mechanism to explain their plight as refugees and a means by which to heal from decades of suffering. Additionally, a narrative has emerged in which they believe themselves to be a “Chosen People” who found redemption and healing in the refugee camps by embracing the revival spirit. Many Anglican returnees further believe they have been “chosen” to bring healing and reconciliation, through the revivalist tradition, to post-genocide Rwanda. While the return of the Revival tradition in the post-genocide Anglican Church offers potential benefits for Rwanda's reconciliation and recovery, the church must also abandon its apolitical inclinations and challenge the ruling regime in the name of truth, democratization, and justice.
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Jeffress, Jean. "Radical hospitality and table fellowship in a time of unwelcome: Being church." Review & Expositor 114, no. 3 (August 2017): 466–72. http://dx.doi.org/10.1177/0034637317724521.
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This is an expanded version of my Senior Sermon given at American Baptist Seminary of the West in April of 2017. The sermon was inspired by the work of my Mentor Project which shares the title of this piece. The work was the ministry of radical hospitality and table fellowship at the (A)Rise in Power National Convergence of radical Christian activists, which took place in February of 2017 on Oakland. The purpose of the work was to create a space of radical hospitality, welcome, and table fellowship as an expression of radical love, as a venue for spiritual healing, and as a model for ecclesiology. This work uses the vision of being church given in the book of Acts 2:42–47. This vision provides an alternative vision of our shared life together as Christians, and in this work I posit that to be church is to work to create this vision, whether in the walls of the church building, in the kitchen, or on the streets. This vision of church is fleeting, but as followers of Jesus we must continue to pursue it.
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Popovkin, A. V., and G. S. Popovkina. "Healing by Logos: Christian Aspects of Certain Modern Psycho-Pedagogical Practices." Education and science journal 21, no. 7 (September 11, 2019): 143–63. http://dx.doi.org/10.17853/1994-5639-2019-7-143-164.
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Introduction. At present, psychotherapeutic practices based on theological and philosophical ideas about the human logos nature have become widespread. The human logos nature is not only expressed in the human ability to make articulated speech, but also in common characteristic for homo sapiens occupation – search for meaning in life and meaning of various events and situations, in which an individual finds himself or herself, and, the acts, which he or she performs. Similar types of psychotherapy include logotherapy, some types of cognitive-behavioural therapy and the methodology of the Russian teacher S. A. Rachinsky. These methods and practices can be called psycho-pedagogical and, also, can be considered as a separate area of pedagogy, because unlike classical psychological practices (often practicing ethical relativism), they recognise and promote traditional moral and spiritual values of Christianity.The aim of the present article is to consider attitudinal grounds and content characteristics of psychological practices based on religious and philosophical ideas about the human logos nature, from a pedagogical point of view, as the task of education and self-education.Methodology and research methods. The theoretical framework of the research was based on the explified philosophical and theological doctrines, as well as on academic writings of V. Frankl (founder of logotherapy) and M. Scheler (founder of philosophical anthropology). The empirical base consists of the materials of available documents and published sources of information, as well as of the materials obtained in the course of surveys and unformalised interviews with teachers and psychologists practicing church-psychological methods for the healing of psycho-somatic disorders and the correction of behavioural patterns. The collected and summarised information was processed by the methods of philosophical and anthropological analysis.Results and scientific novelty. For the first time, an attempt was made to describe and analyse the methods of psychological-corrective work and spiritual-moral education, representing a synthesis of psychological practices, Christian value-ideological and theological concepts. The particular examples of effective implementation of these methods are described: the school of cognitive-behavioural therapy in Vladivostok, organised by Archpriest Rostislav Moroz; the technique to heal stuttering according to the method of S. A. Rachinsky, innovatively applied by Hieromonk Ioannes (Zayats) in Kamchatka. The main result of the study is the identification of modern aspects for improving psycho-pedagogical methods in church-theological reception.Practical significance. The authors’ conclusions and research materials on modern methods of psychological correction of behavioural and psychophysiological disorders can be used when developing and designing the courses of cognitivebehavioural therapy, treatment of stuttering, in practical psycho-educational support and social work.
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Breen, James O. "Health in Need of Healing: Church History as a Road Map for Future Evangelization in Medicine." Linacre Quarterly 87, no. 4 (April 13, 2020): 444–50. http://dx.doi.org/10.1177/0024363920916275.
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Western medicine developed as an expression of Christian charity and played a large role in the growth of the early church. Despite its original foundation in Christian moral principles, modern medicine has deviated from its origins. The principles of human dignity, solidarity, and subsidiarity have been subjugated to a materialist and transactional construct that forms the basis of the contemporary medical delivery and financing systems. The dehumanization of both healthcare practitioners and patients by the partnership of governmental and corporate entities, and the use of health care as a political instrument, has debased the original mission of the medical profession and represents an affront to the principles of Catholic social teaching (CST). This essay explores the ways in which the US medical delivery and financing systems violate the principles of CST by means seldom recognized due to the inurement of the public and medical professionals. By examining the prevailing healthcare model through the lens of CST, the author illustrates the ways in which CST principles are systematically violated. This analysis serves as the foundation of a Catholic response to the question of how faithful Christians might live out their calls to holiness through the exercise of their professional vocations. A vision of an invigorated model of medicine as vocation, along with illustrative examples, is presented. By exemplifying the principles of human dignity, solidarity and subsidiarity in health care, Christians can seize a golden opportunity for evangelization by rearticulating the historical spiritual mission of Western medicine.
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Cabrita, Joel. "People of Adam: Divine Healing and Racial Cosmopolitanism in the Early Twentieth-Century Transvaal, South Africa." Comparative Studies in Society and History 57, no. 2 (March 20, 2015): 557–92. http://dx.doi.org/10.1017/s0010417515000134.
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AbstractThis article analyses the intersection between cosmopolitanism and racist ideologies in the faith healing practices of the Christian Catholic Apostolic Church in Zion. Originally from Illinois, USA, this organization was the period's most influential divine healing group. Black and white members, under the leadership of the charismatic John Alexander Dowie, eschewed medical assistance and proclaimed God's power to heal physical affliction. In affirming the deity's capacity to remake human bodies, church members also insisted that God could refashion biological race into a capacious spiritual ethnicity: a global human race they referred to as the “Adamic” race. Zionist universalist teachings were adopted by dispossessed and newly urbanized Boer ex-farmers in Johannesburg, Transvaal, before spreading to the soldiers of the British regiments recently arrived to fight the Boer states in the war of 1899–1902. Zionism equipped these estranged white “races” with a vocabulary to articulate political reconciliation and a precarious unity. But divine healing was most enthusiastically received among the Transvaal's rural Africans. Amidst the period's hardening segregation, Africans seized upon divine healing's innovative racial teachings, but both Boers and Africans found disappointment amid Zion's cosmopolitan promises. Boers were marginalized within the new racial regimes of the Edwardian empire in South Africa, and white South Africans had always been ambivalent about divine healing's incorporations of black Africans into a unitary race. This early history of Zionism in the Transvaal reveals the constriction of cosmopolitan aspirations amidst fast-narrowing horizons of race, nation, and empire in early twentieth-century South Africa.
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Titre, Ande. "African Christology: Hope for the Anglican Communion." Journal of Anglican Studies 7, no. 2 (November 2009): 183–93. http://dx.doi.org/10.1017/s1740355309990192.
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AbstractThe Anglican Communion has been tested by difficult theological tensions that have painfully affected mission in different contexts. The troubled question is: ‘Who is Jesus Christ for Anglicans?’ This paper suggests that, as the spiritual centre has already shifted to the church in the Majority World, the reflections and insights of Africans concerning Jesus Christ should be taken into account in any Christological reflections. African Christology is more holistic as it integrates the person and the work of Christ, which apply to the whole of African life.Jesus, the Lord of cultures and the Healer, is alive today. He has overcome death so that God’s transforming power may heal our deeply wounded souls and our broken communities. The Anglican Communion should recognize the healing power of the Lord Jesus, and continually re-affirm the salvation in Christ, forgiveness of sins, transformation of life and incorporation into the holy fellowship of the church. The world needs the credible witness of Christians who live in the world, but are not of the world.
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Bogatyrev, Sergei. "The Resignation of Metropolitan Afanasii in 1566." Canadian-American Slavic Studies 49, no. 2-3 (2015): 174–92. http://dx.doi.org/10.1163/22102396-04902004.
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This article offers a new perspective on the relations between Ivan the Terrible and the Orthodox Church by examining the cultural and anthropological context of the resignation of Metropolitan Afanasii in 1566. Historians usually think that Afanasii, who headed the Orthodox Church from 1564 to 1566, resigned because of his disapproval of the Oprichnina terror. Correspondingly, most historians are skeptical about the official reason for Afanasii’s resignation, his illness. On the basis of a critical reassessment of existing sources from the perspective of Muscovite attitudes to illness, this paper argues that Afanasii’s illness was genuine. At the same time, his illness and resignation included a performative component because Afanasii faced a dilemma: to stay in the metropolitan’s office until his death as required by cultural conventions or to seek a spiritual cure for his illness through repentance and redemption. In his response to this cultural challenge, Afanasii evoked the themes of miraculous healing and glorifying God through creative work by resorting to the cults of his most venerated predecessors on the metropolitan’s see.
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Kursawa, Wilhelm. "Sin as an Ailment of Soul and Repentance as the Process of Its Healing. The Pastoral Concept of Penitentials as a Way of Dealing with Sin, Repentance, and Forgiveness in the Insular Church of the Sixth to the Eighth Centuries." Perichoresis 15, no. 1 (May 1, 2017): 21–45. http://dx.doi.org/10.1515/perc-2017-0002.
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Abstract Although the advent of the Kingdom of God in Jesus contains as an intrinsic quality the opportunity for repentance (metanoia) as often as required, the Church of the first five-hundred years shows serious difficulties with the opportunity of conversion after a relapse in sinning after baptism. The Church allowed only one chance of repentance. Requirement for the reconciliation were a public confession and the acceptance of severe penances, especially after committing the mortal sin of apostasy, fornication or murder. As severe as this paenitentia canonica appears, its entire conception especially in the eastern part of the Church, the Oriental Church, is a remedial one: sin represents an ailment of the soul, the one, who received the confession, is called upon to meet the confessing person as a spiritual physician or soul-friend. Penance does not mean punishment, but healing like a salutary remedy. Nevertheless, the lack of privacy led to the unwanted practice of postponing repentance and even baptism on the deathbed. An alternative procedure of repentance arose from the sixth century onwards in the Irish Church as well as the Continental Church under the influence of Irish missionaries and the South-West-British and later the English Church (Insular Church). In treatises about repentance, called penitentials, ecclesiastical authorities of the sixth to the eight centuries wrote down regulations, how to deal with the different capital sins and minor trespasses committed by monks, clerics and laypeople. Church-representatives like Finnian, Columbanus, the anonymous author of the Ambrosianum, Cummean and Theodore developed a new conception of repentance that protected privacy and guaranteed a discrete, an affordable as well as a predictable penance, the paenitentia privata. They not only connected to the therapeutic aspect of repentance in the Oriental Church by adopting basic ideas of Basil of Caesarea and John Cassian, they also established an astonishing network in using their mutual interrelations. Here the earlier penitentials served as source for the later ones. But it is remarkable that the authors in no way appeared as simple copyists, but also as creative revisers, who took regard of the pastoral necessities of the entrusted flock. They appeared as engaged in the goal to improve their ecclesiastical as well as their civil life-circumstances to make it possible that the penitents of the different ecclesiastical estates could perform their conversion and become reconciled in a dignified way. The aim of the authors was to enable the confessors to do the healing dialogue qualitatively in a high standard; quantity was not their goal. The penitents should feel themselves healed, not punished.
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Amanze, James N., and Tino Shanduka. "GLOSSOLALIA: DIVINE SPEECH OR MAN-MADE LANGUAGE? A PSYCHOLOGICAL ANALYSIS OF THE GIFT OF SPEAKING IN TONGUES IN THE PENTECOSTAL CHURCHES IN BOTSWANA." Studia Historiae Ecclesiasticae 41, no. 1 (July 14, 2015): 3–19. http://dx.doi.org/10.25159/2412-4265/84.
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Glossolalia is a very important element in the life of Pentecostal Churches and is at the centre of their spirituality. This paper examines the gift of speaking in tongues from a psychological perspective in order to find out what psychologists say about this very important gift of the Holy Spirit. The paper begins by looking at the history of speaking in tongues in the Church from the day of Pentecost and how it has become the symbol of God’s presence in the life of believers in Pentecostal Churches in Botswana today. The paper interrogates glossolalia on whether it is divine language or human language spoken by people who are emotionally charged. This research was undertaken in order to understand glossolalia better, since it is a contested area not only among Christians but also in other world religions where this phenomenon is widely manifested. The present work shows that while theologians are justified to consider glossolalia as divine language, there are indications that in some instances speaking in tongues can be a result of anxiety and human attempts to prove that the Holy Spirit is truly present in one’s spiritual life. This conclusion has been reached especially in cases where it has been found that glossolalia is a learned language.
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Rozlutska, Galyna, and Mariana Sokol. "The Paradigm of Zakarpatya Greek Catholic Church of Ukrainian National Consciousness Development (1771–1867)." Journal of Vasyl Stefanyk Precarpathian National University 7, no. 1 (April 21, 2020): 57–63. http://dx.doi.org/10.15330/jpnu.7.1.57-63.
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Nowadays under the influence of external dynamic factors, the gap between Ukrainians and the spiritual traditions of the Ukrainian nation is widening. Globalization, internationalization and technologicalization are contributing to the spread of alien ideologies in the Ukrainian society that give rise to the formation of a mercantile-pragmatic outlook in the younger generations. The need for constructive-critical rethinking of the experience of the past and creative interpretation of its positive achievements in the construction of qualitatively new strategies for the spiritual healing of the Ukrainian nation is exacerbated. The aim of the article is to link the influence of the Greek Catholic Church on the formation of the national consciousness of the population of Transcarpathia between 1771 and 1867; identify the socio-historical factors behind the formation of the Greek Catholic Church in Transcarpathia in the context of nationalization; to analyze the cultural, educational and organizational-pedagogical activities of the Greek Catholic clergy. To achieve this goal, the following methods have been used: аnalytical and synthetic methods to analyze the source of the study; the problem-chronological method for the coverage of historical events and processes in the ontogenetic development of the ideology of the Greek Catholic Church; comparative-historical method for comparing historical facts and phenomena, revealing their characteristic features; manifestations in the cultural-educational, pedagogical activity of the Greek Catholic clergy. The scientific novelty of the obtained results is that the socio-political and socio-cultural conditions of the Greek Catholic Church in Transcarpathia in 1771–1867 have been revealed. The leading role of the Greek Catholic Church in national consciousness formation of Transcarpathian Ukrainians, which was structured due to the institutional design of the church, has been identified. The main ideological and political transformations of the Greek Catholic clergy in search of their national nature have been analyzed. On the basis of the analysis of historical events of the period from 1771 till 1867 in the development of the Greek Catholic Church in Transcarpathia it can be outlined the main results of the study such as the isolation of positive features, in particular, the canonization of Mukachevo and Prešov Dioceses, the increasing number of parishes and believers and the falls and negative aspects like manifestations of madyarization. It has been proved that the institutional registration of the church became an effective mechanism of self-identification of Transcarpathian Ukrainians through the preservation of the Church Slavonic language in liturgical services and its support in Hungarian environment. It has been found that national ideas crystallized in the environment of patriotic priests, which, under the pressure of socio-political influences of that era, sought to find their nationality in various ideological directions: Moscow, Austrophil, etc. The conducted research makes it possible to conclude that the institutional design of the Greek Catholic Church in Transcarpathia is conditioned by socio-historical influences, the canonization of Mukachevo and Prešov Dioceses, the increase in the number of parishes and parishioners in the period 1771–1867.
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Rosik, Christopher H. "Critical Issues in the Dissociative Disorders Field: Six Perspectives from Religiously Sensitive Practitioners." Journal of Psychology and Theology 31, no. 2 (June 2003): 113–28. http://dx.doi.org/10.1177/009164710303100203.
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This article is a compilation of responses to six questions concerning critical issues in the contemporary psychological and spiritual treatment of dissociative identity disorder (DID—formerly multiple personality disorder). The panel of respondents, most of whom are well known in the dissociative disorders field, is comprised of Elizabeth Bowman, M.D., Harry Carlson, M. Div., Christine Comstock, Ph.D., James G. Friesen, Ph.D., Jerry Mungadze, Ph.D., Christopher H. Rosik, Ph.D., and Carl Wilfrid, M. Div. An overview of the responses indicated that the panelists varied sharply in their willingness to consider exorcism as a therapeutic option. Even those who were willing to consider exorcism differed in their understanding of the clinical threshold that needs to be met before initiating such a spiritual intervention. Clinical neutrality and caution regarding the veracity of specific traumatic memory content was commonly urged. The church community was seen as an important potential resource for healing, despite its historically mixed record in ministering to DID sufferers. Perspectives on the future of the dissociative disorders field ranged from guarded optimism to overt pessimism. These responses highlight the divergence of opinion that can exist over controversial issues and suggests the need for continued dialogue between and among clergy and religiously oriented therapists.
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Hovi, Tuija. "Clinical services instead of sermons." Scripta Instituti Donneriani Aboensis 24 (January 1, 2012): 128–44. http://dx.doi.org/10.30674/scripta.67413.
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Today, we are facing the decline of institutional religion. In Finland, the decrease in membership of the mainstream Evangelical Lutheran Church has been unusually rapid over the past few years, but, at the same time, the variety of religious supply has significantly increased. In addition to non-Christian spiritual and religious alternatives, innumerable lay movements, functions and practices are also offering their services within the Christian field, both in non-denominational circles and in those more or less linked to the mainstream church. The changes that occur in the religious field in Finland take place largely within the Christian cultural field. In addition to the obvious organisational changes taking place in the religious landscape of Finland, there is a certain fragmentation of contemporary religious attitudes. Such changes have been identified throughout the Western world—conventional definitions of ‘believing’ and ‘belonging’ do not seem to fit anything properly anymore. Furthermore, ‘practising’ and ‘participating’ as dynamic aspects of religiosity make the general view even more nuanced. An example of religious involvement within this frame is a Christian intercessory prayer service called the Healing Rooms. It is a religious practice that is attempting to accommodate the contemporary situation of post-secular Finland, and simultaneously advocating its traditional mission of evangelicism.
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Kenny, Nuala, Jaro Kotalik, Leonie Herx, Ramona Coelho, and Rene Leiva. "A Catholic Perspective: Triage Principles and Moral Distress in Pandemic Scarcity." Linacre Quarterly 88, no. 2 (March 11, 2021): 214–23. http://dx.doi.org/10.1177/0024363921995714.
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Striving to be faithful to the moral core of medicine and to spiritual, moral, and social teaching of the church, Catholic physicians see their role as an extension of the healing ministry of Jesus. When faced with a situation in which a large number of gravely ill people are seeking care, but optimal treatment such as ventilation in intensive care unit cannot be offered to all because of scarcity of resources, Catholic physicians recognize the need to consider the common good and to assign a priority to patients for whom such treatments would be most probably lifesaving. Making these evaluations, physicians will use only objective medical criteria regarding the benefits and risks to patients and will be mindful that all persons deserve equal respect for their dignity. Discrimination or prejudicial treatment against patients based on factors such as age, disability, race, gender, quality of life, and possible long-term survival cannot be morally justified. Triage process should incorporate respect for autonomy of both the patient and the professional and opportunity for an appeal of a triage decision. Other principles and values that will affect how a triage protocol is developed and applied are proportionality, equity, reciprocity, solidarity, subsidiarity, and transparency. The current coronavirus pandemic can provide valuable lessons and stimulus for reforms and renewal. Summary: Catholic physicians strive to continue the healing ministry of Jesus Christ and be faithful to the moral core of medicine. In situations such as pandemic, the scarcity of personnel and technological resources create serious challenges and even moral distress. Church teachings on dignity, the common good and protection of the vulnerable help guide decisions based on public medical criteria and shared decision-making.
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Mwaura, Philomena Njeri. "Integrity of Mission in the Light of the Gospel: Bearing Witness of the Spirit Among Africa's Gospel Bearers." Exchange 35, no. 2 (2006): 169–90. http://dx.doi.org/10.1163/157254306776525690.
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AbstractThe church in Africa like its counterparts elsewhere in the world is called to fulfil the mission of Christ which is basically two fold; to liberate humankind on the social-political and economic plane and to lead them to salvation on the eschatological plane. This is self-evident for Christ was not only concerned with the spiritual needs of the people, but material as well. The question therefore arises how does the church in Africa bear witness to the spirit of God and conduct her mission with integrity in its contextual realities of HIV/AIDS, refugee crises, poverty, corruption and abuse of human rights? This paper argues that though the church faces this onerous task it is vibrant, alive and dynamic but for her to be relevant and effective she must develop more imaginative ways of doing mission, being church and theological formation. She needs to be a reconciler, mediating peace and healing due to the deep hurts and painful experiences the continent has encountered over the years. This calls for an ecumenical mission and vision that entails partnering in suffering by accompanying those in pain. She needs to disciple the members through surrendering herself to Christ to be purified, sanctified and renewed. She needs to provide courageous, empowered and effective leadership with moral integrity. She also needs to embody the spirit of unity and reconciliation in a pluralistic context and extend the biblical shalom of peace, justice to the marginalized poor, women displaced people, children, disabled and victims of all forms of violence. Mission with integrity also calls for listening to the other, dialogue and speaking out against all impediments to the gospel.
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Півень, Г. Г. "«ПАСТИР ДОБРИЙ»: СУСПІЛЬНИЙ ПРОЕКТ МЕЛЕТІЯ СМОТРИЦЬКОГО." Humanities journal, no. 2 (July 29, 2019): 30–39. http://dx.doi.org/10.32620/gch.2019.2.04.
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The article analyzing the treatise by Meletius Smotrytsky's «Threnos» attempts to systematize the views of the author on the role and place of the Orthodox hierarchy in the formation of Ukrainian national ideology and political tradition.The key idea of the «Threnos» is the idea that social and historical conditions of that time in Ukraine require the appearance of a constellation of prophets or shepherds who are understood by author as spiritual mentors of the people. Their task was to enlighten Ukrainian society and raise its national-religious consciousness. The author of the «Threnos» pays considerable attention to the criticism of the hierarchs of the Ukrainian Orthodox Church when he determines their role in society, therefore, he obviously correlates this role with the expected arrival of the named ecclesiastical and moral leaders, and this gives us reason to suppose that the church should nominate the mentioned spiritual shepherd. Orthodox Church is also versed by Smotrytsky as an authoritative social institution obliged to become the basis for the moral improvement of society and its consolidation before the realization of an external threat. Smotrytsky pays special attention to the condemnation of the actual culprits of the situation that was formed ‑ in fact, the members of the church hierarchy. He distinguishes three main levels of criticism, which are used to judge the degree of decline of the spiritual shepherd - theological, ethical and social. According to Smotrytsky, each of these levels logically follows from the previous one, creating a peculiar hierarchical sequence linking the true shepherd with God, on the one hand, and with the Ukrainian society on the other one. He sees the main cause of evil in forgetting God's covenants. Smotrytsky believes that the indifference to the testaments of God is connected with the ignorance and incompetence of the ministers of the church, devastating to the whole flock. In other words, only the enlightened mind of the shepherd can make him a real mediator of the will of God - "good shepherd". Meanwhile, the ignorance is the cause of the ethical decline of the hierarchs of the Orthodox Church, and as a result, the moral degradation of all classes of Ukrainian society. According to Smotrytsky, the key to understanding the social behavior of the «evil shepherd» is the principle of the formation of the Orthodox hierarchy, namely the practice of selling church positions, for which the applicant was not obliged to undergo a pre-examination and election procedure, which would exclude a bad candidate. The result is logical: the immorality of shepherds, standing at the basis of their social behavior, leads to the humiliation of the authority of the Orthodox hierarchy, which, in turn, stimulates the collapse of the church structure that should cement Ukrainian society. Constructing an oppositional set of properties that relate to the characteristics of a «good shepherd», Smotrytsky draws his image in terms that repeat the foregoing, but receive a qualitatively different ethical sound. If pastorship was based on the authority of ethical perfection, it would provide the opportunity to cure the social diseases that struck the church, the main of which is the sale of church positions. However, though necessary, these steps are insufficient to consolidate the entire Ukrainian society. According to Smotrytsky, as a result of the healing of the Orthodox Church, its shepherds will have the moral right to lead the entire Ukrainian «nation». Thus, the ideas of Meletius Smotrytsky became, in fact, the first fixed attempt of Ukrainian intellectuals to offer their option for the further development of Ukrainian society, designed to ensure the continuity of the process of forming a national ideology and political tradition in conditions of explicit tension in interconfessional relations. The main role in this process is given to the updated Orthodox Church and its expected «good shepherds», who are called not only to improve the Church itself but also to consolidate the Orthodox community. In spite of the expressive motives of Christian providentialism, in the future this concept has found completely secular application, contributing to the ideological justification of the actions of the Orthodox brotherhoods and the Zaporozhian Cossacks, aimed at the restoration of the Orthodox hierarchy as new political elite.
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Lochman, Daniel. "Spiritus, ecclesiae anima: Colet, Linacre, and a Galenic Mystical Body." Moreana 51 (Number 197-, no. 3-4 (December 2014): 115–37. http://dx.doi.org/10.3366/more.2014.51.3-4.8.
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John Colet knew Thomas Linacre for approximately three decades, from their mutual residence in Italy during the early 1490s through varied pedagogical, professional, and social contacts in and around London prior to Colet’s death in 1519. It is not certain that Colet knew Linacre’s original Latin translations of Galen’s therapeutic works, the first printed in 1517. Yet several of Colet’s works associate a spiritual physician—a phrase linked to Colet himself at least since Thomas More’s 1504 letter inviting him to London—with Paul’s trope of the mystical body. Using Galenic discourse to describe the “physiology” of the ideal mystical body, Colet emphasizes by contrast a diseased ecclesia in need of healing by the Spirit, who alone can invigorate the mediating “vital spirits” that are spiritual physicians—ministers within the church. Colet’s application of sophisticated Galenic discourse to the mystical body coincided with the humanist interest in Galen’s works evident in Linacre’s translations, and it accompanied growing concern for health related to waves of epidemics in London during the first two decades of the sixteenth century as well as Colet’s involvement in licensure of London physicians. This paper explores the implications of Colet’s adaptation of Galenic principles to the mystical body and suggests that Colet fostered a strain of medical discourse that persisted well into the sixteenth century.
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Asamoah-Gyadu, J. Kwabena. "Therapeutic Strategies in African Religions: Health, Herbal Medicines and Indigenous Christian Spirituality." Studies in World Christianity 20, no. 1 (April 2014): 70–90. http://dx.doi.org/10.3366/swc.2014.0072.
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The use of herbs has been the main means of curing diseases in traditional Africa and this continued through the colonial period to present times. Widely held traditional views that interpreted certain diseases as caused by supernatural agents meant that, although some ailments could be naturally caused, in most cases, shrine priests and diviners were needed to dispense herbal preparations for clients. Christian missionaries mostly – though by no means all – denounced herbal medicines as evil, looking on them as pagan because of the close relationship between herbs and agents of local divinities. At the emergence of the African independent church movement at the beginning of the twentieth century, herbal medicines acquired a sacramental value, and today they are obtained from churches and local prophets as therapeutic substances infused with spiritual power for healing. The sacramental interpretation of herbs has been extended to those obtained from prayer places and grottoes under the supervision of historic mission denominations, a phenomenon that has virtually transformed the image of herbs and herbal medicines in African therapeutic systems.
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Hays, Krystal, and Jennifer Shepard Payne. "Lived Experience, Transparency, Help, and Humility: Four Characteristics of Clergy Responding to Mental and Emotional Problems." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 74, no. 1 (March 2020): 4–11. http://dx.doi.org/10.1177/1542305019872437.
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Many individuals who experience mental and emotional problems prefer support from clergy instead of formal mental health services. Because clergy are often sought out by those with mental illnesses, it is essential to understand their perspectives about mental and emotional problems and identify the individual characteristics that influence these perspectives. This study utilized qualitative data from a conversation among pastors in an online social networking group to examine the characteristics of clergy who held affirming attitudes toward professional mental health services. Thirty-five pastors participated in the discussion, generating more than 140 comments over 13 days in response to the question: “If the church is where we are to come for healing, how do we handle people who are depressed, suicidal, suffering from PTSD or anxiety?” Thematic analysis was conducted, and results suggest four characteristics common among clergy: personal experiences with mental and emotional problems, transparency in sharing their stories, personal help-seeking, and humility. These four characteristics may influence clergy members’ present-day understanding and responses to mental and emotional problems. Implications for spiritual care professionals and mental health professionals are presented.
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Kubai, Anne. "Post-Genocide Rwanda: The Changing Religious Landscape." Exchange 36, no. 2 (2007): 198–214. http://dx.doi.org/10.1163/157254307x176606.
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AbstractThis paper seeks to examine the proliferation of Pentecostal churches and the changing religious landscape of Rwanda. The horrific genocide of 1994, left the country's traditional mainline churches bloodied and the Christian faith seriously challenged. Unlike elsewhere in Africa, prior to the genocide, Pentecostal churches had not got a foot-hold in Rwanda, then referred to as the most Catholic country in Africa. In the aftermath, Rwanda has experienced a spontaneous growth of new churches imported by returnees from far and wide. Though the Catholic Church still retains its dominant position, there has been an upsurge of Protestants and the Rwandan religious landscape is changing considerably. This gospel explosion has been attributed to the enormous challenges of social-economic reconstruction of a fractured society, where reconciliation and healing are of utmost importance. By packaging their messages with hindsight of the disillusionment with the traditional churches and the spiritual as well as the material need to arise from the ashes of genocide and rebuild their lives, these churches have attracted thousands of Rwandans.
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Hermkens, Anna-Karina. "Rosaries and Statues: Mediating Divine Intervention in Bougainville, Papua New Guinea." Religions 12, no. 6 (May 21, 2021): 376. http://dx.doi.org/10.3390/rel12060376.
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In the Autonomous Region of Bougainville (ARoB) in Papua New Guinea, the changes of Vatican II led to significant Church reform, creating “Liklik Kristen Komuniti” (small Christian communities) that gave more responsibility to the laity. Moreover, as elsewhere in the world, Charismatic Catholicism was introduced and embraced. At the same time, private devotions, and in particular devotions to Mary, became immensely popular and powerful in Bougainville. This is partly due to the Bougainville crisis (1988–1998), which caused immense suffering, but also triggered a surge in popular devotions as people looked for spiritual guidance to deal with the hardships of the crisis. This paper shows how in the context of social and economic upheaval, charismatic popular devotions became increasingly influential with rosaries and statues becoming important mediums in facilitating healing and socio-political renewal. This shows the strength of popular devotions and the importance of material religion in particular. It also elucidates how popular devotions in Bougainville are part of global Catholic developments, as well as transnational practices that place Mary in the center of devotional practices.
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Ciesielska, Ida. "Kompleks Wanga w Rupite jako sanktuarium religijne." Slavia Meridionalis 16 (October 21, 2016): 592–614. http://dx.doi.org/10.11649/sm.2016.028.
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Vanga complex in Rupite as a religious sanctuaryThe article addresses the Vanga complex that has been developed since 1994 in a Bulgarian village called Rupite. Due to its unique spatial arrangement as well as the ambiguity of the religious practises engaged at the complex, it at the same time effortlessly serves as an Orthodox, an esoteric and a folk sanctuary. The fact that its creators were influenced by the Marxist and esoteric system established in the twentieth century by Lyudmila Zhivkova as well as spatial categories of the centre and axis mundi, resulted in the occult tenor of this place. Simultaneously, mystification used by the originators together with ambivalent approach of the Bulgarian Orthodox Church towards syncretic religious phenomena, enabled St. Petka Church – constituting the axis of the complex being discussed – to become an official Orthodox church. Furthermore, the Rupite complex can justifiably be interpreted as an institutionalisation of the cult of the local seer Vanga, dynamically developing in the south-west of Bulgaria. Binding psychic and healing spiritual gifts of Vanga with folk beliefs about St. Petka, made it possible to inscribe the seer into the paradigm of a Christian martyr and a prophetess. Moreover, it also allowed Vanga to enter the pantheon of saint healers, who are particularly popular in these areas. Kompleks Wanga w Rupite jako sanktuarium religijneTematem artykułu jest powstający od 1994 roku w bułgarskiej miejscowości Rupite – Kompleks Wanga. Dzięki swej wyjątkowości ,,przestrzennej” oraz niejednoznaczności wyznawanego kultu obiekt ten funkcjonuje jednocześnie jako sanktuarium prawosławne, ezoteryczne oraz ludowe. Miejsce to zawdzięcza swój okultystyczny charakter odwołaniom jego twórców do marksistowsko-ezoterycznego systemu światopoglądowego, stworzonego w ubiegłym stuleciu przez Ludmiłę Żiwkową, oraz do przestrzennych kategorii centrum i axis mundi. Jednocześnie, dzięki zastosowanej przez pomysłodawców mistyfikacji oraz ambiwalentnej wobec synkretycznych zjawisk religijnych postawie Bułgarskiej Prawosławnej Cerkwi, świątynia pw. św. Petki – stanowiąca oś omawianego kompleksu – stała się oficjalnie cerkwią prawosławną. Kompleks w Rupite ponadto interpretować można jako instytucjonalizację prężnie rozwijającego się w zachodnio-południowej Bułgarii kultu rodzimej jasnowidzki – Wangi. Powiązanie mediumicznych i leczniczych charyzmatów Wangi z ludowymi wyobrażeniami św. Petki pozwoliło na wpisanie jasnowidzki w paradygmat chrześcijańskiej męczennicy i prorokini oraz włączyło Wangę do panteonu – popularnych na tych terenach – tzw. świętych lekarzy.
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Mischenko, O. "THE SPRINGS OF VOLYN REGION IN THE STRUCTURE OF THE SACRED LANDSCAPE." Bulletin of Taras Shevchenko National University of Kyiv. Geography, no. 72 (2018): 89–93. http://dx.doi.org/10.17721/1728-2721.2018.72.15.
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The sacred landscape is a natural anthropogenic system which is associated with certain life symbols, myths, important dates, and religious feelings. It is of extreme importance to a person or a group of people and is paid special attention. Water has been one of the main sacred symbols in society both in the past and present. In the religious rituals around the world, water has always been given the key role. In Ukraine, among all water sources, springs are often considered sacred. This is due to the legends about the healing power of spring water and the miracles observed in it (connected with religious objects or saints). Sacred springs constitute a special type of water sources. They are used in different rituals, for example, when asking for rain or in the rituals to end a drought. The studies of the hydrogeological situation in Volyn region show that in the process of springs’ formation, the aquifers of the Neopleistocene, Holocene and Cretaceous deposits play an important role. The groundwater in the given area belongs to the hydrocarbonic class (with the calcium group mainly of the first or second type). The springs of Volyn region are often formed in the valleys of rivers, and ravines. They are supplied by groundwater. This is due to the physical and geographical characteristics of the region. The peculiarities of the springs in the structure of the sacred landscape are described. The water in these springs is usually transparent, of good quality, and is safe to drink. The sacred landscape is regarded as a complex system, where not only natural and anthropogenic but also spiritual components interact with each other. Their function is to convey historical information to future generations. The study describes the spatial, temporal, and morphological structure within the sacred landscape. The spatial structure of the sacred landscape contains the following components: – landscape structure. It consists of the integral system formations, which are the result of the development of area unities; – spring. It is the nucleus or the centre of the sacred landscape. It has a spiritual, cultural, healing, aesthetic value for a certain group of people; – abiotic components include hydrogeological, geomorphological, microclimatic characteristics of the sacred landscape; – flora and fauna; – anthropogenic and technological component. It includes a certain infrastructure within the sacred landscape (for example, a paved road leading to the spring, a well, a chapel, a church); – human. Due to the fact that the springs’ aquifer is usually close to the surface and the water is not pumped, springs require environmental and sanitary care due to the possibility of siltation, drying up, and pollution. That is why this subsystem also plays an important role in landscape functioning. The most famous water sources in Volyn region, which are also used as pilgrimage and worship destinations, are the following: the spring between the Bug river and its right tributary Luha (not far from Budiatychi in Ivanychivsk raion), the spring in Stara Lishnia village (Ivanychivsk raion), the spring in Laskiv village in Volodymyr-Volynsk raion, the spring in Kivertsi raion (7 km away from Sylne village). In order to preserve the water springs within the sacred landscape in Volyn region, it is necessary to monitor the ecological situation, to take measures that will ensure not only their conservation but also will improve their aesthetic, ecological, sanitary condition.
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Redin, N. A. "Review of: Larchet J.-C. Healing of spiritual infirmities. An introduction to the ascetic tradition of the Orthodox Church. / Head editor hegumen Dionysius (Shlenov); trans. from French edited by A. O. Soldatkina. Sergiev Posad, 2018. 763 [5] p. ISBN 978-5-87245-233-9." Theological Herald 29, no. 2 (2018): 307–14. http://dx.doi.org/10.31802/2500-1450/2018-29-1-307-314.
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Shaw, Ashley R., Maithe Enriquez, Tina Bloom, Jannette Berkley-Patton, and Eric D. Vidoni. "We Are Our Sister’s Keeper: The Experience of Black Female Clergy Responding to Intimate Partner Violence." Journal of Interpersonal Violence, May 13, 2020, 088626052091857. http://dx.doi.org/10.1177/0886260520918574.
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Intimate partner violence (IPV) affects all populations, regardless of race, education, or socioeconomic status, but Black women experience higher rates of IPV (43.7%) in comparison with White women (34.6%). Although evidence indicates that faith-based organizations and clergy play key roles in preventing and responding to IPV among Black women, limited research has been conducted in this area, and existing studies have focused on Black male clergy leaders’ response to IPV. Using transcendental phenomenology, we interviewed 12 Black female clergy regarding their role as responders to IPV among Black women in their congregation. Each clergy leader participated in a face-to-face interview. Data analysis followed the modified Van Kaam seven-step process. One overarching theme emerged— We Are Our Sister’s Keeper, as well as three primary themes: Support Advocate, Spiritual Advisor, and Roadblocked Leader. The themes indicated that Black female clergy respond to the emotional and spiritual needs of Black women despite barriers (e.g., few outside resources, limited support from the Black church). The themes also suggested that clergy lack knowledge and training for responding to IPV. However, Black female clergy are passionate about providing holistic, culturally centered care by bridging the gap between the church and the community to better serve Black women who have experienced IPV. Findings support the importance of incorporating spiritual and emotional healing among this population when providing care and services. Further research is needed to develop interventions, such as a faith-based toolkit that incorporates community resources and guidance to better support Black female clergy leaders’ ability to respond to IPV.
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"Mercy Not Sacrifice: Lessons from Christianity for COVID-19 Pandemic." Archives of Health Science, February 8, 2021, 1–3. http://dx.doi.org/10.31829/2641-7456/ahs2021-5(1)-003.
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The World Health Organization announced that Coronavirus disease-2019 (COVID-19) officially a pandemic after its detection in Wuhan, China. From a religious point of view, most churches announced a suspension of all liturgical activities. Church practices have been altered in an effort to contain the virus. In this article we will enumerate the lessons applied from Christianity to behave in such pandemics. Introduction On March 11, 2020, the World Health Organization announced that the COVID-19 officially a pandemic after barreling through 114 countries in three months and infecting over three million people [1]. It's comprehensible that people tend to use religion to deal with a crisis or explain the tragedy by reference to an Act of God and seeking a church to receive spiritual support and healing during such traumatic events. Nonetheless, all over the world, liturgical services are being suspended [2]. Several million worshipers have been deprived of the existential comfort of attending religious rituals in a moment of critical vagueness and confusion.
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Bain, Aja L. "These Signs Shall Follow: the serpent-handling Christians of Appalachia." Vanderbilt Undergraduate Research Journal 5 (July 25, 2009). http://dx.doi.org/10.15695/vurj.v5i0.2809.
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This paper traces the roots and development of the Church of God with Signs Following, a charismatic Christian group of worshippers that has been increasingly investigated and publicized by the courts and media in the last half century. A Church of God with Signs Following service is much like any other within the Pentecostal Holiness tradition, utilizing spiritual gifts such as “glossolalia” (speaking in tongues) and healing, but with a few important exceptions: members regularly take up poisonous serpents and imbibe deadly toxins during the course of worship. According to members, their ways are Biblically justified and they are subject to no law but God’s. This unique tradition has caused widespread notoriety and stigmatization of the group and to their current position as one of the least understood sects of Christianity. This paper also examines their particular beliefs and practices to explain and hopefully dispel the basis of the modern-day view of the group as deviants from Christianity, or as members of a barbaric cult. The presence of the church as a uniquely rural and southern phenomenon is also explored, as well as popular opinion and litigation that the church has historically faced. Above all, we seek an understanding of how and why this particular (and undeniably peculiar) denomination has endured and staked its claim as a legitimate religious institution in a land where it has been the object of fear and ridicule for decades.
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Jibiliza, Xolisa, and Prof S. R. Kumalo. "Healing our Brokenness: A pastoral care approach." Religion, ethics and communication in the era of the COVID-19 pandemic, no. 102(2) (July 2021). http://dx.doi.org/10.46222/pharosjot.102.216.
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Pastors, priests and ministers of congregations and all people of faith, are called to communicate the faithfulness and care of the Creator to the adherents of the faith. This needs to be carried out in the contexts in which communities live and through the ways people experience challenges in life and seek healing. This research paper sought to acknowledge the healing of our brokenness using a pastoral care approach as the lenses through which to explore the issues. The paper revealed some themes such as a definition of what pastoral care includes, what the researcher thinks about pastoral care and the methodology that the researcher has used. Furthermore, this paper sought to give an impact of the pastoral care in the lives of church members who are experiencing a sense of brokenness. Community pastoral care is required to integrate the revelation of the Kingdom of God and His grace and blessings, as well as the prospect of a solid association with Him when it comes to being whole. Such a linkage will serve to transform the life of the people in a community under duress. For healing to take its course, forgiveness has to be effected and then a reconciliation can then be the enhancer of healing. Grounds therefore need to open for people to speak openly with no biases being the stumbling blocks for them in revealing their feelings and frustrations. The predominant theological understanding of interpersonal forgiveness, as it is portrayed in Christian Scriptures and the teachings of Jesus, is that interpersonal and divine forgiveness are inextricably related. Theologically, one cannot consider the forgiveness of another person outside the context of God’s forgiveness. Brokenness is part of our lives because we are born into sin. This paper also reveals to a limited extent the impacts of the spiritual discipline of prayer, pastoral care in a process of healing, preaching as counseling tool for healing, and healing of total depravity.