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

„Whatever the educational attainment of the blac school leaver, he was denied theopportunity to a white collar job.‟ (Hiro 1991:53) Blauner (1990) shows that the situationwas not so different in the United States where during the 60s black people as a groupremained in the lower level earning bracket. Although they were on a high level ofemployment, they were in a low level for salary. As a consequence of this oppression, theblack majority churches also have a high population of low paid workers who subsidise thechurch from their low pay. The migrants did not intentionally seek to break the intergenerationalcurse, (cf Hickey 2000) of the legacy of slavery which led them to shun thewhite person at all costs. They separated work from the rest of their lives and went to workeven when they were ill. They were reluctant to take time off work for a mental healthproblem such as depression as they did not regard this as an illness. Some peopleadamantly refuse to consult with a white doctor and others will pay for medical carebecause they believe that by paying they get better and culturally sensitive treatment. Theyare not accustomed to getting medical care that they do not have pay for. Their suffering isculturally conditioned although for some there may appear similarities with the story ofJob. Throughout his suffering, Job did not reject God and maintained his faith in a God thatallows suffering for a purpose for those who accepts His will and for those who do notaccept His will.Many church goers in the Black Pentecostal churches like COGIC regard themselves ashaving suffered through the generations, and especially during their early days in thiscountry. They often testify to the suffering in different forms. The refusal of jobs andhousing, and medical care that is not designed for them may compound their suffering andforce them to seek spiritual healing. The stresses of unemployment, isolation in the206