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

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Chapter 2 thus showed that the clinical literature tends to define Therapeutic Touch ratherloosely, as an interaction where there is direct or indirect contact between the healer andthe patient with direct contact not being necessary. Indeed they may include all theoccasions where the doctor touches, prods or taps the patient during conventionaldiagnostic procedures. 4 It can be anything from massage therapy and acupuncture toanointing with oil as recommended in the bible and practised in the churches. Thiscontrasts with some of the non-clinical popular literature such as King (1976) andLawrence (2001) who distinguish sharply between contact healing and non-contact healingIn both direct and indirect contact, therapeutic touch is an interaction with the personalspace of the person receiving healing by the person giving healing. Although Sayre-Adamset al.‟s (1995) textbooquire therapeutic touch to be performed in a specificphysical context, they assert the person performing the act of touch is in a meditative statethat is similar to that of prayer and meditation. It has even been hypothesized byAchterberg (1985:120) that the physical effects of this mental state may be the result of theneurological processes involved in imagining or thinking about healing and suggests it is“the inter-relatedness among neurons and their activities that is critical to the assumptionthat imagery serves an integrative mechanism between the mental and physical processes”.If the healers and the recipients conceive that every living thing has an energy field, mostillness has started before developing into a physical illness. Then the touch takes placewhen the energy field of the healer touches the energy field of the person seeking healing(Krieger 1975). Stony Brook University Medical Centre provides an example of a hospital4 All medical and nursing requires technical skills that include look, listen, and feel (touch) as outlined in Hunter(2008). Hunter describes an example in the technical skills of touch in respiratory assessment of a patient as„feel that the chest movements are symmetrical. Chest expansion can be observed or felt to determine the depthand quality of movement of the chest during both inspiration and expiration‟ No one asserts that the spiritualhealer requires the same level of technical skills as described by Hunter (2008).261
website (http://www.stonybrookmedicalcenter.org/) that systematically recommends suchideas to its patients. Within such discourses it is a small step to suggest that the life-givingbreath of God described in the first chapter of Genesis can play a similar role.The discussions of cardiac treatment on the Stony Brook website fall in with this imageryof Therapeutic Touch as a type of energy medicine where the therapist moves his handsover the patient‟s energy field, extending the concept of medicine beyond that of somekind of liquid or solid substance that is taken into the body in some form through the skin,mouth or nose to anything which has healing properties if it is the correct medicine for theindividual or the illness. Therapeutic touch, however, does not quite fit into theconventional idea of medicine as the „substance‟ transferred into the body is not tangibleand cannot be measured.Laying on of hands, along with anointing with oil, as described in the bible is a healingritual of the Jewish tradition. The Jerome Bible Commentary (Brown et al 1996) and Lucas(1997) describe how this is incorporated as part of the broad ministry of healing in theearly church, as described in James, 5, where the apostle bids „if there is any sicmongyou let him call the elders to pray over him and anoint him with oil‟. Rice (2001) confirmsthat the early church as well as the church today has continued the practice of healing usingboth the spoken word and touch, as accounts in the book of Acts and the gospels indicate.James 5 makes the connection between healing and the use of anointing oil.Harvey (2004) postulates that James 5 gives us a glimpse of the early church, the Jewishsect who practised both the art of medicine and spiritual healing. Mark 7, Mark 6 and John9 also make reference to touch and the use of oil in healing. Interestingly, the only gospel262
Page 1:
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
Page 20 and 21:
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
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ehaviour model. In this situation,
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and they feel. It is not everybody
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many sections of society. It also s
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people. These qualities, however, a
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came across as though he was presen
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very important for this.On occasion
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CHAPTER SIXSUFFERING AND HEALING6.1
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mind body and spirit implies that i
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suffering. Most of these situations
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Respondent: Not for my sister she h
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man to repent and return to the cre
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clotting treatment. After the treat
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gift of miraculous powers go with t
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What I teach on this matter is, tha
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The bible does not condemn, forbid
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possibility of impending change in
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prayer or they are rested. What is
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„Whatever the educational attainm
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„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 and 232: in the account of a young mother in
Page 233 and 234: y not having a normal relationship
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
Page 247 and 248: know when you have stomach ulcer yo
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
Page 255 and 256: psychological effect of knowing her
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: This chapter was born out of observ
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,
Page 283 and 284: Below are brief parts of extracts p
Page 285 and 286: service was when the speaker came t
Page 287 and 288: observed believed the aura of the h
Page 289 and 290: Ministers/healers of these two cong
Page 291 and 292: constituent of worship even where t
Page 293 and 294: to herself, and argues that music h
Page 295 and 296: could not read or write. Such music
Page 297 and 298: linking the psychic/mythological an
Page 299 and 300: group coordination through rhythmo-
Page 301 and 302: People can become so involved in a
Page 303 and 304: visual and auditory areas which act
Page 305 and 306: Campbell (1998) argue that as music
Page 307 and 308: The extracts from fieldwork notes b
Page 309 and 310: In COGIC the singing is accompanied
Page 311 and 312: when I was ill. Then my mum died th
Page 313 and 314: The passage cited from Respondent 1
Page 315 and 316: CHAPTER TENCONCLUSION AND RECOMMEND
Page 317 and 318: etween health professionals and chu
Page 319 and 320: The initial aim of the study: „to
Page 321 and 322:
part of worship services a priority
Page 323 and 324:
health professionals and spiritual
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are culturally conditioned rational
Page 327 and 328:
professionals. Despite the differen
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prominent amongst people who attend
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ReferencesAchterberg, J., (1985) Im
Page 333 and 334:
Bentham, J., (2001ff, originally 18
Page 335 and 336:
Department of Health, (1999) Saving
Page 337 and 338:
Hall, S., (1985) “Religious Ideol
Page 339 and 340:
Katz, J. J., (1990) Metaphysics of
Page 341 and 342:
http://emedicine.medscape.com/artic
Page 343 and 344:
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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