TABLE OF CONTENTS
Title Page – – – – – – – i
Requirement Page – – – – – – – – ii
Certification Page- – – – – – – – iii
Approval Page – – – – – – – – – iv
Dedication – – – – – – – – – v
Acknowledgements – – – – – – – vi
Table of Contents – – – – – – – – – viii
Abstract – – – – – – xi
Chapter One: Introduction
1.1 Background to the Study – – – – – – 1
1.2 Statement of the Problem – – – – – – 3
1.3 Objective of the Study – – – – – – – 4
1.4 Significance of the Study – – – – – – – 5
1.5 Scope of the Study – – – – – – – – 6
1.6 Research Methodology – – – – – – – – 6
1.7 Definitions of Operational Terms and Concepts – – – 7
Chapter Two: Literature
2.1 An overview of sickness and healing – – – – 11
2.2 Igbo worldview on sickness and healing – – – – 15
2.3 Christianconcept of sickness and healing – – – – 30
2.4 Sickness and healing in Catholic teaching – – – 36
2.5 African Independent Churches (AICs) on sickness and healing 39
2.6 Pentecostal approach to sickness and healing – – – 43
2.7Approach to sickness and healing in the neo-Catholic healing ministries – 52
2.8 Jesus the healer par excellence – – – – – 57
2.9 Summary of literature Review – – – – – 60
Chapter Three: Traditional Catholic Healing Ministry vis-a-vis Some other Healing Approaches in Igboland
3.1 Igbo value for life and Health – – – – – 62
3.2 Healing: An Integral part of the ministry of Jesus – – 65
3.2.1 Healing by word and touch: physical healing – – – 69
3.2.2 Healing by forgiveness: Psycho-spiritual healing – 72
3.2.3 Exorcism: Spiritual healing – – – – – 75
3.3 Continuing Jesus Healing Ministry: the church’s mission – 78
3.4 Traditional healing ministry of the Catholic Church – – 79
3.4.1 Sacrament and sacramentality – – – – – 79
3.4.2 The Holy Eucharist: The center of Catholic worship and healing – – 85
3.4.2.1 Institution of the Holy Eucharist – – – – 86
3.4.2.2 The Eucharist as a ritual meal and a ritual sacrifice – 89
3.4.2.3 The real presence of Jesus in the Eucharistic bread and wine – – 90
3.4.2.4 The healing power of Jesus in the Eucharist – – – 93
3.4.2.5 Eucharistic adoration: Adoration and prayer to Jesus in the Eucharist for healing- 95
3.4.3 The healing power of Jesus in the sacrament of penance or reconciliation- – 97
3.4.4 The sacrament of the anointing of the sick for the healing of soul and body- 99
3.4.5 Exorcism: The Church’s deliverance ministry – – – 104
3.5 Some healing approaches among the Neo-Pentecostal Catholic Priest-healers – 108
3.5.1 Noisy healing – – – – – – – – 108
3.5.2 Vision and prophecy – – – – – – 109
3.5.3 Presence and activities of the devil in the lives of believers – – – 110
3.6 Some characteristics and healing approaches in Pentecostalism – – – 111
3.6.1 Schism – – – – – – – 113
3.6.2 Protest – – – – – – – – 114
3.6.3 Liturgy or worship – – – – – – 114
3.6.4 The presence and activity of the devil – – – – 115
3.6.5 Faith-healing – – – – – – – 115
3.6.6. Dreams/Visions/Prophecies – – – – – 115
3.7 Healing in African independent Churches (AICs) – – 120
3.8 Method of healing in Igbo traditional religion – – – 126
3.9 Indigenization of Christian healing ministry in Igboland – – 131
Chapter Four:The Neo-Catholic Healing Ministry: A Pentecostal Influence
4.1 Pentecostal Theology of faith-healing/healing ministries – – 137
4.2. Origin and history of the influence of Pentecostal healing ministries on some Catholic priests in Igboland – – – – 155
4.2.1 The Catholic Charismatic Renewal of Nigeria (CCRN) – – 155
4.2.2 Rev. Fr. Godwin Ikeobi’s Tuesday prayer group – – 160
4.2.2.1 Method of healing – – – – – 162
4.2.2.2 Testimonies – – – – – – – 163
4.2.3 Fr. Emmanuel Edeh and his Catholic Prayer Ministry of the Holy Spirit (CPM)- 164
4.2.3.1 Method of healing – – – – – – – 168
4.2.3.2 Testimonies – – – – – – 170
4.2.4. The Upper Room Ministry of Rev. Fr. Stephen Njoku – 170
4.2.4.1 Method of healing – – – – – – 174
4.2.4.2 Testimonies – – – – – – – 176
4.2.5 Friends of Jesus Prayer Ministry-Fr. Charles Anyanwu ……….. 176
4.2.5.1 Method of healing – – – – – – – 178
4.2.5.2 Testimonies – – – – – – – 179
4.2.6 Rev Fr. Ejike Mbaka’s Adoration Ministry of Enugu Nigeria (AMEN) – – 179
4.2.6.1 Method of healing – – – – 180
4.2.6.2 Testimonies – – – – – – – 182
4.2.7 Rev. Fr. Dr. Paul Martin Obayi’s Okunerere Adoration Ministry – – 182
4.2.7.1 Method of healing – – – – – – 185
4.2.7.2 Testimonies – – – – – – – 187
4.2.8 Rev. Fr. Cyriacus Anayo Offor’s Odommiri Bethsaida Adoration Ministry – – 187
4.2.8.1 Method of healing – – – – – – 189
4.2.8.2 Faith clinic – – – – – – – 190
4.2.8.3 Testimonies – – – – – – – 191
4.2.9 Rev. Fr. Magnus Ebere’s Cannan land Adoration Ministry (E-dey Work Catholic Center) – – – – – – – 191
4.2.9.1 Method of healing — – – – – – 194
4.2.9.2 Testimonies – – – – – – – 195
4.2.10 Rev. Fr. Valentine Nzewunwa’s Adoration Family Ministry – – 195
4.2.10.1 Method of healing – – – – – 197
4.2.10.2 Testimonies – – – – – – – 199
4.2. 11 Rev. Fr. Emmanuel Obimma’s Holy Ghost Adoration Ministry
(Ebube Muo Nso) – – – – – – – 199
4.2.11.1 Method of healing – – – – 201
4.2.11.2 Testimonies – – – – – – 202
Chapter Five: The Neo-Catholic Healing Ministries among some Igbo Priests:
A Pentecostalization of the Traditional Catholic Healing Ministry
5.1 Some Deviations, Abuses and Excesses – – 203
5.2 Pentecostalization of the Catholic Liturgical Celebrations – 213
5.3 Healing ministry and crisis of faith in the Catholic Church in Igboland – – 219
5.4 The role of the Catholic Bishops in Igboland – – – 224
Chapter Six: Summary of Findings and Conclusion
6.1 Summary of Findings – – – – – 232
6.2 Contribution to Knowledge – – – – – 232
6.3 Recommendations – – – – – – 235
6.4 Conclusion – – – – – – – 237
References – – – – – – – 240
ABSTRACT
Healing
occupied a big space in the ministry of Jesus. It formed part of the mandate he
gave to his Church, even at the point of his ascension, as recorded by Mark. The neo-Catholic healing ministry is a new
wave of healing adopted by some Catholic priests that has a Pentecostal
undertone. It is a ministration of healing that adopts the faith-healing
approach of Pentecostalism, as found in the Catholic Adoration Ministries. This
is a deviation from the traditional Catholic healing ministry. The Catholic
Church celebrates Jesus’ healing ministry on her sick members according to the
rites and guidelines established by the competent authorities, the Bishops. In
the recent past, the Catholic Church in Nigeria began to notice some deviations
from the established rites and guidelines, by some priests. There were also
abuses of the sacraments and excesses in the use of the Church’s sacramentals.
This was as a result of the influence of Pentecostalism with its sentimental
approach to healing. Despite the fresh guidelines issued by the Catholic
Bishops’ Conference of Nigeria (CBCN) in 1997, some priests in Igboland have
continued in the Pentecostal method of healing. The study was thus designed to
critically review the activities of the neo-Catholic healing (adoration)
ministries by some catholic priests in Igboland, noting the deviations, abuses
and excesses. The study reviewed the traditional Catholic healing ministry to
state the status quo. It also
reviewed the Pentecostal faith-healing approach and the Neo-Catholic healing
approach, noting the influences. It further reviewed healing approaches in Igbo
traditional religion and African Independent Churches (AICs) to note other
external influences. The phenomenological method was employed to collect data,
and the qualitative analytical method was adopted in analyzing the data
collected. Data were collected from both primary sources (participant
observation and interviews), and secondary sources (library and internet
materials). It was noted that although the Pentecostal healing approach had
influenced the neo-Pentecostal Catholic priest-healers, both were borrowing
from Igbo and AICs’ approaches to healing in the bid to indigenize or Igbonize the Christian healing ministry.
This has ushered syncretism into the Christian healing ministry, and crisis of
faith in the Catholic Church; and this calls for a re-catechizing of the Catholic
faithful.
CHAPTER ONE
INTRODUCTION
1.1 Background to the Study
The Catholic Church was established in Nigeria and Igboland in the nineteenth century. Some other Churches were already in Igboland before the Catholic Church; for instance, the Anglican Church and the Presbyterian Church. Since then it has recorded noticeable tremendous growth. Ashiegbu (2015) noted that the growth is in all dimensions: structurally, functionally, pastorally, and in relevance. He rightly asserted that “as a religious body, the Church cannot be studied just structurally and functionally. Therefore a pastoral study of the growth of the Church in Nigeria could be more profitable” (p. 1). The aspect of the pastoral growth of the CatholicChurch in Igboland under review in this research is the healing ministry.
Healing is one of the main themes in the scripture, both in the Old Testament (OT) and the New Testament (NT). Jesus’ healing ministry runs through the entire gospels. In Matthew 4:24, they brought him all the sick and he healed them. In Matthew 8:17, he took our infirmities and bore our diseases, fulfilling Isaiah 53:4-5, which says that he carries our burdens, and by his stripes we are healed (also 1Pet.2:24b). In Mark 1:34, he cured many who were sick with diseases of every kind and drove out many devils; and numerous other passages.
Healing is a process which brings about restoration to health. This process of restoration, in the Christian context, according to Maddocks (1981), cannot be discussed without having Christ in mind. This means that the healing ministry of Jesus forms an integral part of his central mission on earth, which is the preaching of the kingdom of God or salvation of souls. Bate (1995) noted that “No one denies that at least the early part of Jesus’ ministry emphasized two realities: the preaching of the kingdom of God and its manifestation in signs, principally healing” (p.163). He rightly noted that the healings performed by Jesus were manifestations of the kingdom of God in signs. A sign points to the reality, and the healings (miracles) of Jesus point to the kingdom of God which he said is near and demands repentance (Mtt 4: 17; Mk 1 : 4-15). In the same vein, Stinton (2006) submitted that “Jesus’ act of healing and deliverance are far from an addendum to his ministry, indeed they are utterly integral to his messianic mission, they attest to the dawning of the new era of salvation…” (p.20). Thus the healing ministry of Jesus is not an end in itself; rather it is the “most effective” method of attracting people to respond to the invitation to his real and central mission, which is the kingdom of God or salvation of souls. The healings of Jesus showcase the beauty and perfection of God’s kingdom, and makes it relevant to his audience.
The mission of the Church is the continuation of the messianic mission of Christ (Mtt. 28:18-20; Mk.16:15-18). The healing ministry is an effective tool of this mission that draws believers to Jesus and to his Church, and it has blossomed very much in Igboland. Every priest is a healer, but Achunike (2009) made a review of some Igbo Catholic priests who practice healing in a peculiar way, beginning with Fr. Godwin Ikeobi, who was the pioneer Igbo Catholic priest healer, and Nigeria as a whole. Others include: Fr. Theo Odukwe, Fr. Emmanuel Edeh, Fr. Ejike Mbaka, and the then Fr. Ifeanyi Anozie. Some others have sprung up after his research, which include: Fr. Emmanuel Obimma, Fr. Cyriacus Anayo, Fr. Paul Martin Obayi, Fr. Magnus Ebere; to mention but a few. Priests in other Churches also conduct healing ministries.
Some deviations from the Catholic rituals as well as some abuses and excesses have been noticed in this aspect of the life of the Church,in the new Catholic healing ministry, by the Catholic Bishops’ Conference of Nigeria, (1997). This is noted as influence of Pentecostalism in one hand, and the problem of indigenizing Christianity on the other. Achunike (2004) also made a study on the influences of Pentecostalism on Catholic priests and seminarians. The influences are positive and negative, and they have made remarkable impressions on the CatholicChurch. The Catholic Bishops’ Conference of Nigeria (CBCN, 1997), appreciates the charism of healing in individual members, but frowns at the abuses noticed in the new healing ministries
