Agro-Healing Service Quality Analysis Using IPA Analysis for Business Owners

Background and objective: This study seeks to investigate domestic agro-healing farm resources so that preliminary data can be obtained on the systematic provisions for agro-healing programs in order to improve service quality and to identify the quality of agro-healing policy services.Methods: For this study, owners of agro-healing facilities were asked 24 questions via an online survey. An importance–performance analysis (IPA) was conducted to identify service quality for each policy sector.Results: Respondents’ satisfaction levels were low when compared to agro-healing farm owners’ perceptions of the above-average importance of each sector. The results from the resource analysis of domestic agro-healing farms indicated that the main operational purposes of farms were, in descending order, experience (90.0%), healing (86.7%), and education (84.0%). With respect to the type of program that was operated, cultivating crops (horticultural therapy) was identified most frequently at 83.3%.Conclusion: As a result of this study, the resources possessed by agro-healing farms were identified. In addition, the results of the IPA analysis in terms of service quality are not as good as expected, and performance levels should be increased to improve this. The results of this study are expected to provide useful information not only to improve the quality of agro-healing services, but also to revitalize the agro-healing industry while developing a systematic agro-healing program.

Ethical Aspects of the Prosperity Gospel in the Light of the Arguments Presented by Antonio Spadaro and Marcelo Figueroa

The main aim of the article is to analyze the Prosperity Gospel as an important element of the contemporary pentecostalization of Christianity. The essence of this global process is the emergence of thousands of new Pentecostal denominations and the transformation of other traditional churches into a single, syncretic variety of charismatic Christianity on a global scale. Pentecostal religiosity is characterized, among other things, by prayer in tongues, miracles, exorcisms, healing services, etc. Another key element of this new syncretic religiosity is the Prosperity Gospel which represents the belief that faith may lead to wealth, health and prosperity, and the lack of it ends in poverty, disease, and misfortune. Critics of this new religiosity point out that God must not be seen merely as a realizer of human dreams of happiness, health and wealth. The first part of the article discusses the specific nature of the global process of the pentecostalization of Christianity. It then goes on to present an interpretation of the most important elements of the Prosperity Gospel. In the next part of the article, various charges against the Prosperity Gospel are analyzed, including arguments presented in the widely commented articles that Antonio Spadaro and Marcelo Figueroa published on this topic in 2017–2018.

Healing Ministry Pada Masa Pandemi Covid 19 Sebagai Salah Satu Bentuk Pelayanan Pastoral Gereja Yang Mendesak di Indonesia Pada Masa Kini

This article aims to describe the healing ministry as a form of urgent pastoral care during the Covid 19 pandemic. This search aims to find concepts or forms of healing ministry in the Bible and the thoughts of the scholars about church healing services. That since the beginning of 2020 until now, many people have been exposed to the covid 19 virus, making them sick, difficult and suffering. This situation calls the church to perform healing ministries. Abstrak: Artikel ini bertujuan untuk menggambarkan tentang healing ministry atau pelayanan kesembuhan sebagai salah satu bentuk pelayanan pastoral yang mendesak pada masa pandemi Covid 19. Penelusuran ini bertujuan untuk menemukan konsep atau bentuk-bentuk pelayanan kesembuhan dalam Alkitab dan pemikiran-pemikiran para ahli tentang pelayanan kesembuhan gereja. Bahwa sejak awal tahun 2020 hingga kini, banyak masyarat yang telah terpapar viruis covid 19, sehingga sakit, susah dan menderita. Keadaan yang demikian ini memanggil gereja untuk melakukan pelayanan kesembuhan.

The Historical Role of African Churches in the Healing Systems in Mbeya Region from the 1980s to the Present

This paper presents a historical analysis of health care services through African churches in Mbeya Region, Tanzania from the 1980s to the present. In particular, it examines the influence of African churches in healing diseases spiritually. It analyses the changes in health care services in Mbeya Region, and the dominance of African churches in health services. It also shows how health care services are provided, and the successes and challenges related to health care services in African churches. Methodologically, the paper is based on a careful analysis of oral interviews, archival documents and secondary data. It argues that African churches emerged in Mbeya in the 1920s in response to the historical churches that operated in the region from the 1890s. The paper notes that diseases have been a significant factor throughout African history. Controlling disease was an important aspect of change in different historical periods. Unfortunately, historians have rarely paid attention to the involvement of African churches in health care services. This paper covers the strategies used by African churches in health care services, such as preaching on healing methods from the Bible. Through healing services, leaders of African churches are able to transform their own lives, but not all individuals are healed. This paper makes a contribution to the historiography of Africa by identifying the role of African churches in healing systems.

Traditional African Medicine

African traditional medicine is defined as one of the holistic health care system comprised of three levels of specializations namely divination, spiritualism, and herbalism. The traditional healer provides healing services based on culture, religious background, knowledge, attitudes, and beliefs that are prevalent in his community. Hence the current chapter focuses on the different types of african healing system, traditional healers, traditional practices and modern herbalism and also describes the phytochemical and pharmacological evidences of the traditional african herbs like Acanthus montanus (Acanthaceae), Amaranthus spinosus (Amaranthaceae), Bridelia ferruginea (Euphorbiaceae) etc.

SUFI HEALING COMMODIFICATION THROUGHOUT EAST JAVA URBAN ENVIRONMENTS

This article examines the shifting of the functions and motives of Sufi healing from the pesantren tradition, in which the main actor is the healer kiai who prioritizes community service and healing as part of the da’wah, changing to capital motives in conducting healing traditions in Islam. The research process used participatory observation method in clinical settings to examine Sufi healing practices and interview therapists and patients who use Sufi healing services, as well as comparative-historical methods in studying the ontology and epistemology of healing. The findings of this study include: first, Sufi healing contains elements of bayani, irfani, and finally bil kasbi. Yet, in practice it takes the irfani as the most common method, especially through the method of prayer, zikr, and prayer. Second, the integration built by Islamic therapists is done by combining medical method in the area of marketing share and psycho-sufism to build patient confidence. Third, this role is more than Sufi healing prioritizing the practice of religious capitalization, namely identifying medical treatment clinics in the form of Sufi healing for economic purposes. Artikel ini mengkaji pergeseran fungsi dan motif penyembuhan sufi dari tradisi pesantren yang aktor utamanya kiai tabib yang mengutamakan pengabdian kepada kesehatan dan penyembuhan masyarakat sebagai bagian dari dakwah, berubah ke motif kapital tradisi penyembuhan dalam Islam. Dalam proses penelitian menggunakan metode observasi partisipatif ke tempat klinik yang membuka praktek penyembuhan sufi dan mewawancarai terapis dan pasien yang menggunakan jasa penyembuhan sufi, serta menggunakan metode historis komparatif dalam menelaah ontologi dan epistemologi penyembuhan. Adapun temuan penelitian ini antara lain pertama, penyembuhan sufi memuat unsur bayani, irfani, dan terakhir bil kasbi. Namun dalam prakteknya cara irfani menjadi metode yang paling umum dilakukan, khususnya melalui metode do’a, zikir, dan salat. Kedua, integrasi yang dibangun para terapis islami adalah dengan cara memadukan antara cara medis pada wilayah pemasaran dan psiko sufistik untuk membangun keyakinan para pasien. Ketiga, peran ini lebih dari sufi healing yang mengutamakan praktik kapitalisasi agama, yakni mengidentifikasi klinik jasa pengobatan dalam bentuk penyembuhan sufi demi tujuan ekonomis.

Reimagining the Healing Service

Services of healing and wholeness need to be reimagined so that they better represent various experiences of disability. This article begins with a brief historical survey of the ways in which healing services and anointings have been understood in the Christian tradition. While far from exhaustive, this history reveals the Christian notion of healing to be contentious and evolving. Next, I analyze how these historical understandings have come to shape the ways Christians understand disabilities in our modern culture as well as the mechanism by which healing is carried out. Finally, I provide tips for constructing non-ableist services of healing and wholeness.

Debbie Friedman

Song leader, composer, and liturgist Debbie Friedman (also Deborah Lynn Friedman, b. 1951–d. 2011) played a significant role in liberal American Jewish music circles over a career that began in the late 1960s, and ended with her premature death from pneumonia on 9 January 2011. Born in Utica, New York, Friedman grew up in St. Paul, Minnesota, where she premiered her service Sing Unto God in 1972 with the choir from her alma mater, Highland Park High School. In the era just before American Jewish seminaries accepted women into cantorial training programs, Friedman parlayed her work with youth groups and summer camps into broader professional opportunities. A season at the Olin-Sang-Ruby Union Institute, a Reform Jewish summer camp in Wisconsin, led to an artist-in-residence position at Chicago Sinai congregation (1972–1977). From there she moved on to positions as a youth group leader at Houston’s Congregation Beth Israel (1978–1984); cantor/soloist at The New Reform Congregation in southern California’s San Fernando Valley (1984–1987); and co-leader of monthly healing services on New York City’s Upper West Side in the 1990s and 2000s. In addition to an active concertizing career, Friedman recorded twenty-two albums, many of which comprised complete, multipart, religious rituals created in collaboration with progressive religious organizations. Although Friedman’s music has become ubiquitous in liberal Jewish settings around the world, scholarship has proceeded slowly due to ambivalence about Friedman’s lack of formal Jewish music training, perceptions of her “outsider” status related to Jewish institutional life, and concerns that the more popular style of her music symbolized spiritual shallowness—matters made more complicated by Friedman’s own repeated claims that she could not read sheet music. Even when New York’s Hebrew Union College School of Sacred Music hired Friedman to instruct its cantorial students in 2007, and when the school itself officially took Friedman’s name just after her death, due to a sizeable anonymous donation in her memory, concerns about her role as a representative of Jewish musical tradition persisted. Thus, most research on Friedman tends to focus on historical and social issues, while struggling to address her music on its own terms. The entries in this article consequently include a significant number of primary and journalistic sources useful for future scholarship.

Pelayanan Keagamaan di Wilayah Perbatasan

This study focuses on the description of religious services in border communities in Sebatik Tengah District. what about religious services carried out by the ministry of religion in the Sebatik Tengah District and the problems in providing these religious services? Religious services referred to in this study are religious services facilitated by the ministry of religion as the service provider which includes; KUA service tasks and functions, religious counseling services, religious education services and religious harmony services. Religious services provided are still very limited due to the lack of facilities and service resources. KUA services are still in the KUA North Sebatik District working area and are still focused on marriage registration services and prospective bride courses. Religious education services are carried out by the private sector facilitated by the ministry of religion in the form of Raudhatul Atfaldan Madrasah Ibtidaiyah and Diniyah. Religious healing services are served by four non-PNS Islamic religious instructors who are still very limited in their range of services. Religious harmony services through FKUB Subdistrict where the head of the KUA also doubles jon as the leader and involves figures from three religions (Islam, Catholicism and Christianity) in the District of Sebatik Tengah. The main problems in the provision of religious services are service infrastructure, service provider human resources and lack of budget