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| The Bible outlines the principles that Pentecostalism is based on. Image source: http://img.wikinut.com/img/22t0e2.hinyikpe9/jpeg/0/Effects-of-Neo-Pentecostalism.jpeg |
What is it about Pentecostalism that would appeal to struggling people needing healing and medical attention, encouraging them to turn to faith? Dr. Thomas Csordas, an authoritative anthropological voice on the Charismatic movement, may have an answer for us. In The Sacred Self, he explores the Catholic Charismatic movement (which for our purposes is comparable to overall Christian Charismatic). The Charismatic movement “claim[ed] to offer a unique spiritual experience to individuals, and promise a dramatic renewal of Church life based on a spirituality of “personal relationship” with Jesus and direct access to divine power and inspiration through a series of “spiritual gifts” or “charismas” (Csordas 18).” In being baptized through the Holy Spirit, one opens their self up to receive the Holy Spirit and the gifts it bestows on people. These gifts include prophecy, speaking in tongues, and healing. That is what separates the Charismatic movement, especially Pentocostalism, from other practices of Christianity: it’s focus on the movements and gifts of the Holy Spirit. While it is based around the event of the Pentecost, where the Holy Spirit anointed the twelve disciples of Jesus Christ, Pentecostalism is based on four fundamental beliefs that define the religion. These beliefs found the Pentecostal doctrine which identifies four truths: “ Jesus saves according to John 3:16, baptizes with the Holy Spirit according to Acts 2:4, heals bodily according to James 5:25, and is coming again to receive those who are saved according to 1 Thessalonians 4:16-17 (Wikipedia).” These simple yet profound truths shape the experience of Pentecostalism. The healing power of Jesus is emphasized in teachings, but the power of the Holy Spirit to infuse any believer with healing powers is what we are interested in.
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| The Holy Spirit is experienced among Pentecostals through the gifts it bestows upon them, including "resting in the spirit" and healing. Image source: http://1.bp.blogspot.com/-wo2osn5Ykpk/ TV_PM8OgyrI/AAAAAAAAN7o/ 7J17jVYj0ok/s1600/pentecostal-2.jpg |
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| Mass Gathering of Healing in a Pentecostal Church. Image source: http://www.wayoflife.org/files/6079b610b08c045a_large.jpg |
Healing is a central component of the Pentecostal doctrine and it is also one of the most recognizable gifts of the Holy Spirit, perhaps giving the Charismatic movement some of its more recognizable qualities. Thinking of Christian Charismatic healing certainly conjures many images of “laying on of hands,” mass gatherings of prayer healings by evangelical pastors, swooning believers participating in rituals of the healing faith, and even snake handling as a means of “resting in the spirit.” As an experiential religion, ritual healing is central to the ministry of Pentecostalism, embodied in the methods and therapies practiced in the healing mentioned above and explored more thoroughly later in the paper. The healing system itself can be described alone by the ritual healing processes that define it. Csordas identifies four main types of Charismatic healing events: large, public healing services are the most commonly identified rituals of the Charismatic movement, smaller healing prayer groups, services for a single patient or beneficiary, and personal or solitary prayer for oneself or an absent beneficiary (Csordas 38). These different types of services can provide different purposes but all rely on the power of prayer and calling upon the actions of the Holy Spirit. Rituals are the central experience of the healing system of the Charismatic movement.
The Healed Self
The concept of the healed or whole self is that last concept we will explore in this section. A theme that was consistently introduced in research was one that especially from a Catholic perspective, difficult to comprehend. Pentecostals believe that God wants everyone to be happy and healed (both physically and spiritually) and so seeking divine healing is not uncommon or grandiose. Csordas quotes Armando Favazza who says that Charismatics “shift away from embracing suffering and self-mortification as an imitation of Christ’s passion, and toward the relief of suffering through divine healing as practiced by Jesus in the gospels (Csordas 25).” This is crucial to internalize about the concept of Christian Charismatic healing: the inherent need of healing as a part of the whole self in the faith. Why do we care at all about the Christian Charismatic healing system if we don’t understand the final desired outcome, or what a “healed” self is? Csordas again may give us the most comprehensive answer to this question. Everyone requires healing whether or not they are diagnosed as “ill” in order to become “whole” through Christ. For Pentecostals, “’health’ is an idealization of a kind of self, and ‘healing’ is part of the process by which growth toward that ideal is believed (Csordas 20).” It is through healing that one realizes their full potential through Christ, becomes a whole self, and either overcomes or is transformed by the physical, spiritual, and mental illnesses of the world that plague a peaceful existence in life. Indeed, isn’t this the role of all religion for humanity? Healing systems are just the catalysts through which they are realized.
