Data analysis and theoretical constructs

The information which has been gathered from the participants nearly matches the researcher’s theory. In the midst of pain, sadness and grief there had been always a support group for the participants. Nombulelo enjoyed the support of Christian community before and after Nozipho, her sister’s funeral service which the researcher perceives as fellowship. Bulelwa went to St Benedicts to be with the prayerful group. Jabulile and Tebogo enjoyed being the part of the congregation.

Jabulile’s brother in law shares Jabulile’s concern with regards to Busi. Tebogo’s friend had

encouraged her to pray for their marriage. And Thokozani has been sustained from suicidal thoughts as the Christian group surrounded him. This is how groups whether made up of friends, family or Christian fellows were always there in one form or another to support the participants to come out of the situations they were facing in their lives. The letter to the (Hebrews 12:1-4) from the Holy Bible rightly says:

“As for us, we have this large crowd of witnesses round us. So then let us rid ourselves of everything that gets in the way, and of the sin which holds on to us so tightly, and let us run with determination the race that lies before us. Let us keep our eyes fixed on Jesus, on whom our faith depends from beginning to end. He did not give up because of the cross!

On the contrary, because of the joy that was waiting for him, he thought nothing of the disgrace of dying on the cross, and he is now seated at the right-hand side of God’s throne.

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Think of what he went through; how he put up with so much hatred from sinners: So do not let your selves become discouraged and give up. For in your struggle against sin you have not yet had to resist to the point of being killed”.

The author of this text spells out clearly the fact that the surrounding people give profound encouragement. He puts it clearly that the source of all resilience is the Lord Jesus Christ. With Thokozani, the researcher and the audience anticipate the foretaste of the rewards of having faith in Jesus and Christian Church group. However, the researcher felt strongly that in his last destiny Thokozani will have a crowd of angels, archangels and the entire heavenly host cheering him with burners of victory. Perhaps he will join the other saints and worship together with them day and night in the presence of God. Nomhle had a strong support from the psychologist, church social worker and from the prayer cell group as well as from her sister and aunt. In the process, the researcher has tried hard to resist bringing bias to the conversation. This can be particularly true when picture of God, the participants have and that of the researcher coincides, for example in a sense that God is close to us in as much as we are prepared to be close to him, meaning in an intimate relationship. This may be different for the researcher and other participants; however the researcher has tried hard to help participants narrate their own perspective without being felt interfered. Griffith (1995:128) found in her search that denominational beliefs were a poor predictor of person’s experience of God. The participants were all enthusiastic in their belief in God. They all went out in giving their time and talents to the work of God. However, the researcher wanted to hear them confessing that they have given their lives to Jesus Christ as a sacrifice and the Christian Spiritual healing is by the grace of God.

Welch (1990:173) cites, “Beneath love, hope and faith lies hidden, and the belief in life of grace”. In researcher’s opinion the finished work of grace by the Lord Jesus Christ affords us compassion from God and we are therefore required to impart this compassion from God to people particularly clients who desperately need it in times of sorrow, trouble, pain, trauma, grief, suffering and loneliness. The researcher agrees with Welch (1990:173) in saying, “The power of compassion is divine: the

compassion expressed in simple acts of acknowledging each other’s fear and pain without

diminishment, the pain others feel; the power of saying,’ Your anger is just, and along with you are many others who mourn and rage’, This power of compassion and anger is holy. Resilient

connections with other people and the earth bring joy, pain and wisdom”; Welch continues asserting that, these resilient connections are the presence of grace. As the researcher understands grace, it

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imparts that we have fellowship with God by grace through faith in Christ who understands our world view of pain and feeling. When our pain, feeling and concerns are shared healing takes place.

Human beings have a responsibility to represent this graceful and passionate God by supporting those who are wounded, bruised and hurting, by offering them ears to be heard and understood. In (Mark 1:40-42) it says, “A man with leprosy came to him and begged him on his knees, ‘If you are willing, you can make me clean’.” Filled with compassion Jesus reached out his hand and touched the man. ‘I am willing’, he said, ‘Be clean!’ Immediately the leprosy left him and he was cured” (NIV STUDY BIBLE). (Luke 4:38-39) states, “Jesus left the synagogue and went to the home of Simon. Now Simon’s mother in law was suffering from a high fever, and they asked Jesus to help her. So he bent over her and rebuked the fever, and it left her. She got up at once and began to wait on them”, (NIV STUDY BIBLE). (John 11:33-36) states,” Mary’s brother had died: When Jesus saw her weeping and the Jews who had come along with her also weeping; he was deeply moved in spirit and

troubled. ‘Where have you laid him?’ he asked, ‘Come and see, Lord,’ they replied, Jesus wept. Then the Jews said, ‘See how he loved him’!” (NIV STUDY BIBLE). (Matthew 9:35-36) says, “Jesus went through all the towns and villages, teaching in their synagogues, preaching the good news of the kingdom and healing every disease and sickness. When he saw the crowds, he had compassion on them because they were harassed and helpless, like sheep without shepherd”, (NIV STUDY BIBLE). (Luke 7:11-15) says, “Jesus went to a town called Nain, and his disciples and the crowd went along with him. As he approached the town gate, a dead person was being carried out – the only son of his mother, and she was a widow. And a large crowd from the town was with her. When Jesus saw her, his heart went out to her and he said, ‘Don’t cry.’ Then he went up and touched the coffin, and those carrying it stood still. He said, ‘Young man, I say to you, get up!’ the dead man sat up and began to talk, and Jesus gave him back to his mother”, (NIV STUDY BIBLE). In (Matthew 26: 36-38) the

scriptures say, “Jesus went with his disciples to a place called Gethsemane, and he said to them, ‘Sit here, while I go over there and pray.’ He took Peter and the sons of Zebedee along with him, and he began to be sorrowful and troubled. Then he said to them, ‘My soul is overwhelmed with sorrow to the point of death. Stay here and keep watch with me’”, (NIV STUDY BIBLE). (Mark 15:17-20) states, ” the soldiers put a robe on him, then twisted together a crown of thorns and set it on him. And they began to call out on him, ‘Hail king of Jews!’ Again and again they struck him on the head with a staff and spat on him. Falling on their knees, they paid homage to him. And when they had mocked him, they took off the purple robe and put their own clothes on him. They then led him out to crucify him”, (NIV STUDY BIBLE). (Mark 15:34, 37, and 39) states, “At the ninth hour Jesus cried out in a loud voice... ‘My God, my God, why have you forsaken me?’ With a loud cry, Jesus breathed his last. And

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when the centurion, who stood there in front of Jesus, heard his cry and saw how he died, he said ‘Surely this man was the Son of God’”, (NIV STUDY BIBLE).

Thokozani happened to be the one whose idea resonated with this theory as he was very clear about salvation by grace through faith. It should be realized also that successes achieved by the

participants do not automatically give them a guarantee of life beyond the grave. Having said that, the researcher does not mean that the participants are less prepared for eternal life neither does the researcher conclude for them nor underestimate their faith. It may be that perhaps the participants avoided fundamentalism. Kotzē et al (1990:449) defines fundamental pastoral care as, “primarily distinguished by its pervasive, literalistic and legalistic use of the Bible as an authoritative pastoral resource for interpreting, diagnosing and responding to human problems and crises”. Nevertheless, the researcher did not want to impose her religious and Christian perspectives on the participants. However, the researcher maintained that if healing is to be complete it should include life beyond the grave which has been recorded in the gospel of John, chapter10:10 thus, “I have come in order that you might have life – life in all its fullness” (Holy Bible).