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

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esponse from respondent 4 (URC) quoted below. This respondent was asked directlyabout views on suffering and indicated that her understanding of suffering is not clear.Interviewer: What do you think about suffering?Respondent: Well--- I don‘t think I‘ve resolved feelings about suffering. There are manypeople who suffer –Young people who died or---someone who has, from breast cancer. Ithink she suffered and J who has had a major operation to remove a tumour from behindher eye. She is now looking well, but I think she suffered a lot this was about a year ago. Jwho is not well herself has had to care for her-------- I don‘t know what the prognosis isgoing to be but he does not think that he has cancer. He got lots of other things, How muchsuffering should you have? That, I really can‘t understand that; I really can‘t understandthat.Interviewer: It is possible that we get as much as we can handle.Respondent: Some people say that but I don‘t know.Interviewer: We can‘t make that decisionRespondent:Llots of people go through life without much suffering.Interviewer: (surprised!) Do you think so?Respondent: with an adamant YES! I have a sister-----------------[She- proceeded to describe the sister‟s ailments in details. Her sister is selfish etc and doesnot do anywhere as much as she should do for her husband who has to go into hospital. Itis very sad, very sad because one daughter has to stop work for days to help to look afterher father.She will get home help---and she will do but it takes away an afternoon that she could usefor something else.]Interviewer: Do you think some of that is suffering?189
Respondent: Not for my sister she has always managed to get everyone doing things forher throughout her life. She has never actually done very much for herself or anyone else.This respondent‟s perception and understanding of suffering is unclear. She acedgessuffering as physical pain, yet although her sister complains of a physical illness, this isregarded as malingering, in the sense of Asher (2002) and a means of avoiding caring foranother person. The respondent views the parents of a child or a young person who dies orsomeone who has breast cancer as suffering, yet her sister, who has many illnesses, doesnot appear to have that right to suffer. It is possible that this respondent is suffering for herfamily and her way of dealing with her denial or misunderstanding of suffering is toproject this onto her sister as not suffering.One person can share another person‟s suffering by empathizing with them, because theyhave experienced a similar situation or are actually sharing the situation with them. Thesuffering of one family member radiates to other family members in varying degrees; yetthis does not appear to be happening in this scenario.This respondent has unresolved feelings about suffering; her views expressed thesefeelings in more than one way. She describes sufferers as those with a physical conditionsuch as a heart condition in a young person or someone with breast cancer whilst alsomentioning „the parents of young people who die.‟ The respondent gave an example ofsomeone who has suffered but is now „loo ng well‟ but also ac dged that thisperson will continue to suffer as there are other physical ailments.She also thinks that not everyone suffers and although her sister has lots of ailments, she is190
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Greenwich Academic Literature Archi
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AcknowledgementsI extend much grati
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Chapter 3: Methodology 633.1 Introd
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7.3 Prayer as Health Seeking Behavi
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CHAPTER ONEINTRODUCTION AND CONTEXT
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healing, bricolage and the use of s
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To remedy these gaps in the discour
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do with me‟ so she sent me to sch
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Interestingly, after 30 years of pr
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listening to a group of people that
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that I felt within the Black majori
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Chapter 3 describes the methodology
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espondents‟ perception of sufferi
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CHAPTER TWOLITERATURE REVIEW2.1 Int
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themes, it became necessary to revi
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suggests a combined approach where
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and healing as a kind of self-impro
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eports that the English believed th
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According to Davey et al (2002) ill
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deviant behaviour. The difference b
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church concretised the ideas of rel
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theology. It is no accident that th
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concept of culture we inevitably do
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When we look at the effect of cultu
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to help us to understand the totali
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information about the association a
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when emotional wounds are healed or
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climatic conditions, shelter and a
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cancers has been documented by Phil
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concepts of reality and destiny are
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healer intentionally through a proc
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attachments that meet humans' funda
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distinguish from mental disorders.
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take a phenomenological and ethnogr
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coming but her method is not primar
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from posters on the church notice b
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Healing services in both churches f
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Qualitative method can, however, be
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3.5 Problems of participant and non
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difficulties that were to be presen
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isolating experience was certainly
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not necessarily addressed through t
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It may not be possible for all the
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signed to their awareness and appro
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Consequently the practice relating
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problem free. Ethnography requires
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ecommended by the Pastor. When they
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The greater proportion of females i
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difficulties involved in constructi
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musical Pentecostal style of worshi
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The different emphases in soteriolo
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literature may remain in its infanc
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does not mean „Pentecostal‟ nor
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church, the cultural differences we
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umbrella of churches. The leaders c
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local autonomy, the majority of Con
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The post-1905 Pentecostals saw thei
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the Holy Ghost). Interestingly the
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the churches they are busy breaking
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friends started to meet in the home
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such as COGIC, have developed a str
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the church group to strangers. In t
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and illustrate the oral tradition o
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4.8.1. Description of the inside of
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The order of service below is based
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forgiving note may signify partial
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Table 3 Organisational hierarchy of
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One of the original churches which
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communion table. To the right of th
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Minister used an acronym to illustr
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GloriaPrayer for grace or collectSc
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Page 153 and 154: made to integrate the white people
Page 155 and 156: ‗Garlic is good for reducing high
Page 157 and 158: 4.13 ConclusionThis chapter began w
Page 159 and 160: organization. This role can only be
Page 161 and 162: 5.3 The Authority and Power of the
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Page 165 and 166: majority. In recent years with Brit
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Page 169 and 170: Azusa Street outpouring in 1906. Af
Page 171 and 172: other who wal sorderly, and not of
Page 173 and 174: Although the Holy Spirit was presen
Page 175 and 176: Respondent 3 covered topics includi
Page 177 and 178: Respondent 10 (below) has similar v
Page 179 and 180: of rejection by the host community
Page 181 and 182: ehaviour model. In this situation,
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Page 185 and 186: many sections of society. It also s
Page 187 and 188: people. These qualities, however, a
Page 189 and 190: came across as though he was presen
Page 191 and 192: very important for this.On occasion
Page 193 and 194: CHAPTER SIXSUFFERING AND HEALING6.1
Page 195 and 196: mind body and spirit implies that i
Page 197: suffering. Most of these situations
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Page 207 and 208: What I teach on this matter is, tha
Page 209 and 210: The bible does not condemn, forbid
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Page 213 and 214: prayer or they are rested. What is
Page 215 and 216: „Whatever the educational attainm
Page 217 and 218: „The message of Job is a comfort
Page 219 and 220: he has questioned God‟s purposes
Page 221 and 222: pray for them. In the words of seve
Page 223 and 224: demonic forces. Explanations of spi
Page 225 and 226: In the observation example quoted a
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Page 229 and 230: healing. Worthington et al. (2007)
Page 231 and 232: in the account of a young mother in
Page 233 and 234: y not having a normal relationship
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Page 241 and 242: when the healer petitions God in pr
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ministers like Harris (2002) 3 . Th
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Healing services in the URC are mor
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Respondent: You have to have the gi
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psychological effect of knowing her
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Chapter 2, without taking some posi
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Prayer for distant healing takes pl
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Although prayers for healing are sa
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The healing services also include f
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The method and processes of closing
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7.7. ConclusionThis chapter has exa
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This chapter was born out of observ
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website (http://www.stonybrookmedic
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For those who reject traditional Ch
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hands on the forehead of each perso
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The minister also invited the rest
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service closed with silence accompa
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In this respondent‟s‟ account,
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Below are brief parts of extracts p
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service was when the speaker came t
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observed believed the aura of the h
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Ministers/healers of these two cong
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constituent of worship even where t
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to herself, and argues that music h
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could not read or write. Such music
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linking the psychic/mythological an
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group coordination through rhythmo-
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People can become so involved in a
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visual and auditory areas which act
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Campbell (1998) argue that as music
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The extracts from fieldwork notes b
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In COGIC the singing is accompanied
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when I was ill. Then my mum died th
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The passage cited from Respondent 1
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CHAPTER TENCONCLUSION AND RECOMMEND
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etween health professionals and chu
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The initial aim of the study: „to
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part of worship services a priority
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health professionals and spiritual
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are culturally conditioned rational
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professionals. Despite the differen
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prominent amongst people who attend
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ReferencesAchterberg, J., (1985) Im
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Bentham, J., (2001ff, originally 18
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Department of Health, (1999) Saving
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Hall, S., (1985) “Religious Ideol
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Katz, J. J., (1990) Metaphysics of
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http://emedicine.medscape.com/artic
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Pullar, P., (1988) Spiritual and La
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Comparative Perspective, Berg, Oxfo
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International, London and New York.
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