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An investigation into the phenomena and practices of spiritual ...

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CHAPTER SIXSUFFERING AND HEALING6.1 IntroductionThis chapter analyses evidence from <strong>the</strong> data about perceptions <strong>of</strong> suffering <strong>and</strong> <strong>the</strong>process <strong>of</strong> exercising faith in seeking <strong>spiritual</strong> healing. It relates <strong>the</strong> data from <strong>the</strong>observations <strong>and</strong> interviews to <strong>the</strong> literatures, whe<strong>the</strong>r medical, biblical or in popularculture. There is also an exploration <strong>of</strong> suffering as psychological or physical pain <strong>and</strong>homeostatic imbalance as outlined in Chapter Two. A person who is suffering is identifiedas one with a physical, emotional or mental imbalance which could be short term or longterm. This description fits all <strong>the</strong> respondents <strong>and</strong> all those who volunteered to have<strong>spiritual</strong> healing administered to <strong>the</strong>m during healing services in <strong>the</strong> URC <strong>and</strong> <strong>the</strong>invitation for prayer in COGIC. In any one human experience <strong>the</strong>re may be mixture <strong>of</strong>more than one element <strong>of</strong> suffering where <strong>the</strong> person is subjected to pain, defeat or change.6.2 Suffering in ContextReligious ideas are a prime source <strong>of</strong> concepts for coping with suffering. Each person <strong>and</strong>probably each church has a different perception <strong>of</strong> suffering <strong>and</strong> <strong>the</strong> cultural background <strong>of</strong><strong>the</strong> people may have some influence on this view. Daya (2005) suggests that althoughreligions vary, <strong>the</strong>y <strong>of</strong>fer some common responses to common experience <strong>of</strong> all humansregardless <strong>of</strong> <strong>the</strong>ir cultural, racial or religious background, going on to suggest <strong>the</strong>Buddhist psychology embodied in <strong>the</strong> “four noble truths” presents a template for thoughtabout symptoms, diagnosis, prognosis <strong>and</strong> treatment for human suffering.None<strong>the</strong>less, human thought systems present a wide variety <strong>of</strong> ways <strong>of</strong> <strong>the</strong>orising suffering184

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