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had been told categorically by their father that this was their secret and consequently theydid not think that this was wrong until they went to school and realized that their friendsdid not have the same experiences and that this parental behaviour was inappropriate. Sheadmitted that she was going through a difficult time and she would like some help.As she related her story, her suffering seemed so intense that as a mother I wanted to holdher, be there for her, and provide some comfort (healing) for her. My own thoughts abouthealing at this time were influenced by the popular pastoral theology of Hickey (2000)about brea g the cycle of abuse through the „Brea the generational curse‟. Hickeywrote: „Doctors are aware that physical afflictions can be the result of a generationaliniquity. When you show signs of certain types of diseases, they want to know if there is afamily history of that disease. Maybe arthritis, diabetes, or heart disease runs in yourfamily.‟ Hic y postulates that down the generations, “curse sic ess” may be caused bysomeone doing another person an injustice or wickedness and that injustice may be visitedon the children from the parents through generations. She cites Psalms 103:3 „whoforgiveth all thine inequities: who healeth thy diseases‟ and Isaiah „and the inhabitantsshall not say I am siche people that dwell therein shall be forgiven for their iniquity‟and „He was wounded for our trespasses and bruised for our iniquities‟. In these scriptures,sickness/healing is linked with iniquity.What is interesting about this young mother‟s story is that her father did not believe thatwhat he did was wrong because his father had also abused him. The type of healing thatthis young mother required was one of first and second intention or deep centred healing.The young mother had started to take steps towards breaking the generational cycle, butshe was still suffering. Her children would suffer in a lesser form from this particular curse223
y not having a normal relationship with their grandfather during their developing years.Eventually she had taken steps to heal the rift by allowing the children to see theirgrandfather under supervision. This required a deep centred healing, one that in my viewwould be miraculous and probably not easily explainable. She required a strategy and afeasible explanation for using this strategy of supervised access. However she has takencertain actions to ep her children safe and to brea generation curse‟. Theexperience of forgiveness for her father does not appear to have taken place with thisyoung mother although the process of breaking the generation curse has begun. It may bethat even when this young mother has forgiven her father, the breaking of the generationalcurse will involve a change in the emotional relationship with the mother and her father sothat she can protect her own children.Hickey (2000) goes on to say that the blood of Jesus is all sufficient, powerful anddevastating to family iniquities in your heritage. Positive thinking like counselling, evendoing religious things like singing in the choir, whilst good, will not solve the problem.They may provide temporary relief, but only the blood of Jesus is the permanent answer,transforming your curse into a blessing. The comments and experiences of respondent 11illustrates some similarities with Hicy‟s views on suffering and healing, that Jesus hasthe power to heal.The view of forgiveness held by Witvleit et al (2001) provides a psychological expositionof the effects of forgiveness on the physical and psychological body comparing religiousand humanist perspectives. They suggest the humanists‟ emotional experience of nonforgivenessand forgiveness are very similar to the Christian experiences, in line with theteaching of Christ and the apostles.224
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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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service whilst URC church attendees
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mainstream Christianity, their doct
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on the project and make requests to
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made to integrate the white people
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‗Garlic is good for reducing high
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4.13 ConclusionThis chapter began w
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organization. This role can only be
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5.3 The Authority and Power of the
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to become approved (professional) m
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majority. In recent years with Brit
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leadership although it is about aut
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Azusa Street outpouring in 1906. Af
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other who wal sorderly, and not of
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Although the Holy Spirit was presen
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Respondent 3 covered topics includi
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Respondent 10 (below) has similar v
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of rejection by the host community
Page 181 and 182: ehaviour model. In this situation,
Page 183 and 184: and they feel. It is not everybody
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 and 198: suffering. Most of these situations
Page 199 and 200: Respondent: Not for my sister she h
Page 201 and 202: man to repent and return to the cre
Page 203 and 204: clotting treatment. After the treat
Page 205 and 206: gift of miraculous powers go with t
Page 207 and 208: What I teach on this matter is, tha
Page 209 and 210: The bible does not condemn, forbid
Page 211 and 212: possibility of impending change in
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
Page 227 and 228: employed by the mother had she live
Page 229 and 230: healing. Worthington et al. (2007)
Page 231: in the account of a young mother in
Page 235 and 236: and not related to any one cultural
Page 237 and 238: prayer to ma e me better‟, as tho
Page 239 and 240: Non-academic, or „popular‟ Chri
Page 241 and 242: when the healer petitions God in pr
Page 243 and 244: health and the ways in which hospit
Page 245 and 246: showing lethargy in praying, failin
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Page 249 and 250: ministers like Harris (2002) 3 . Th
Page 251 and 252: Healing services in the URC are mor
Page 253 and 254: Respondent: You have to have the gi
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Page 257 and 258: Chapter 2, without taking some posi
Page 259 and 260: Prayer for distant healing takes pl
Page 261 and 262: Although prayers for healing are sa
Page 263 and 264: The healing services also include f
Page 265 and 266: The method and processes of closing
Page 267 and 268: 7.7. ConclusionThis chapter has exa
Page 269 and 270: This chapter was born out of observ
Page 271 and 272: website (http://www.stonybrookmedic
Page 273 and 274: For those who reject traditional Ch
Page 275 and 276: hands on the forehead of each perso
Page 277 and 278: The minister also invited the rest
Page 279 and 280: service closed with silence accompa
Page 281 and 282: 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
Page 339 and 340:
Katz, J. J., (1990) Metaphysics of
Page 341 and 342:
http://emedicine.medscape.com/artic
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Pullar, P., (1988) Spiritual and La
Page 345 and 346:
Comparative Perspective, Berg, Oxfo
Page 347 and 348:
International, London and New York.
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