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Inner healing prayer (IHP) warrants greater practical theological attention. The practice of IHP, most significantly developed by Agnes Sanford, has been described by many of those individuals and ministries that have seen God transform lives through it. This study focuses especially on the models developed by John and Paula Sandford, Leanne Payne, and Ed Smith as representative of IHP. Social constructionism, particularly as it has drawn attention to the significance of narrative, provides a fresh perspective with which to interpret what is taking place in IHP. A theology centred on Jesus' proclamation and demonstration of the in-breaking reign of God combines with social constructionism to suggest that a personal Creator God, who has a privileged perspective on reality, actively joins in the social processes by which we construct our understandings of reality. Interpreting IHP from this social constructionist perspective, this study proposes that IHP can be described as a practice in which God is invited and expected to experientially enter into the social processes by which people construct their reality. Traumatic or hurtful events have often created apparent realities that persons are unable to integrate into the central stories that identify their lives. IHP facilitates an encounter in which God•s loving, forgiving presence is experienced in the midst of such hurtful events allowing a new, more integrated and hopeful, construction of reality. The faith, hope and love of those leading in IHP and the symbolic, metaphorical language contribute to the ability of IHP to affect change at an emotional level, but the central role of the imagination, especially in visualising Jesus' presence, is the most unique and characteristic aspect. This interpretation provides a viewpoint to critique the practice of IHP and suggests some ways that an understanding of God's kingdom might further enhance its practice. A small~scale qualitative interview project offers the opportunity to assess whether this social constructionist interpretation corresponds to the way in which participants in IHP make sense of their experience. It is hoped that the constructionist perspective offered here provides a language that can broaden an understanding of IHP, enhancing dialogue and further research. / Practical Theology / D.Th. (Practical Theology)

本研究試圖從實際的例子觀察基督宗教的神聖感在組織中如何形成。以靈恩運動當中的神聖感現象為例，首先了解整體靈恩運動的發源以及區域的發展，再縮小到台灣的靈恩運動；本研究選擇由長老教會牧師組成的台灣教會更新協會，及其訓練單位頌泉內在醫治學校作為田野觀察對象。 一開始先由兩個層面了解內在醫治，首先是內在醫治的抽象概念以及發生的原則，它強調基本的認知符合基督教聖經教義，並相信靈界的存在，以及在靈界中有聖靈與邪靈的正邪力量存在。其次是內在醫治的身體實踐，它將人分成靈魂體三個部分因為靈會影響人的身心，因此身體的疾病和心理的困擾都和靈相關，其中聖靈帶來正面的影響，邪靈則帶來負面影響；所以內在醫治便以一些得到恩賜能力的信徒，本文稱為服事者，在儀式語言中驅逐邪靈或以及與其他靈之間不合宜的連結。 本研究一方面以韋伯的宗教社會學分析靈恩卡里斯瑪力量在宗教組織產生的身分分化，以及靈恩運動組織受到全球化以及本地化的影響；另一方面以現象學分析內在醫治的實際做法，藉由實際田野的觀察，將信徒在內在醫治當中的感知分成身體的感知以及意象的感知，並且引用Csordas對他者意識形成的分析，以及梅絡龐蒂對習慣形成的分析，解釋內在醫治當中信徒神聖感的形成，自我的神聖感與醫治的關係。 / This study tries to observe how the understanding of sacredness is formed in Charismatic Christian organizations. Therefore, this study starts the investigation from the development of Charismatic movement in North America and how it spread to Taiwan. To involve more and provide reliable observation, a charismatic organization Taiwan Church Renewal Ministry and its training partner organization Singing Waters Ministries thus are chosen as study cases. These two organizations stress on a specific Charismatic activity called inner healings. The investigation of inner healing can be divided to two dimensions, the understanding of the concepts and principles of inner healing which always stress its teaching that have matched Christian faith, and the body practice of inner healing. Human beings are divided into three parts—body, soul, and spirits in inner healing teachings. For that the spirits will affect bodies and souls of human beings, there could be both positive and negative influences. Holy spirits bring positive effects such as the feeling of heats and peace, while evil spirits bring negative effects such as illnesses and disturbance on emotions. There will be some gifted disciples designated “servers” are able to help the participants to chase away evil spirits or cut the inappropriate connection among human souls, “soul-ties.” Inner healing phenomenon could be analyzed through sociology of religion of Max Weber by charismatic domination and its influences on religious organizations. Besides, it could be set in a globalization context as well. On the other hand, it could be analyzed by phenomenological approaches. Through the approaches such as the sacred self and alterity theory of Csordas Thomas and the habitus theory of Merleau Ponty can not only explain how the understanding of sacredness is developed among the participants in inner healing activities but elaborate the relation between self secredness and healings.

Inner healing prayer (IHP) warrants greater practical theological attention. The practice of IHP, most significantly developed by Agnes Sanford, has been described by many of those individuals and ministries that have seen God transform lives through it. This study focuses especially on the models developed by John and Paula Sandford, Leanne Payne, and Ed Smith as representative of IHP. Social constructionism, particularly as it has drawn attention to the significance of narrative, provides a fresh perspective with which to interpret what is taking place in IHP. A theology centred on Jesus' proclamation and demonstration of the in-breaking reign of God combines with social constructionism to suggest that a personal Creator God, who has a privileged perspective on reality, actively joins in the social processes by which we construct our understandings of reality. Interpreting IHP from this social constructionist perspective, this study proposes that IHP can be described as a practice in which God is invited and expected to experientially enter into the social processes by which people construct their reality. Traumatic or hurtful events have often created apparent realities that persons are unable to integrate into the central stories that identify their lives. IHP facilitates an encounter in which God•s loving, forgiving presence is experienced in the midst of such hurtful events allowing a new, more integrated and hopeful, construction of reality. The faith, hope and love of those leading in IHP and the symbolic, metaphorical language contribute to the ability of IHP to affect change at an emotional level, but the central role of the imagination, especially in visualising Jesus' presence, is the most unique and characteristic aspect. This interpretation provides a viewpoint to critique the practice of IHP and suggests some ways that an understanding of God's kingdom might further enhance its practice. A small~scale qualitative interview project offers the opportunity to assess whether this social constructionist interpretation corresponds to the way in which participants in IHP make sense of their experience. It is hoped that the constructionist perspective offered here provides a language that can broaden an understanding of IHP, enhancing dialogue and further research. / Philosophy, Practical and Systematic Theology / D.Th. (Practical Theology)

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