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• Foley defines therapeutic landscapes as “places that have achieved lasting reputations for providing physical, mental and spiritual healing” (470). Holy wells, a type of therapeutic landscape, are ‘somewhere-between-special-and-everyday’ places. In what ways are these places special and, at the same time, everyday? How has the transformation of holy wells to a place focused on emotions such as grief, hope and memorial changed our understanding of these therapeutic landscapes? Lastly, can they still be considered places of healing if physical healing does not occur? (Sam)

• In Foley’s article, five of the wells are covered by a stone enclosure with carved stone crosses and designated entrances. The other wells, although open, are surrounded by small stone walls. What do you make of the designs/material place of the wells? (Sam)

• In Csordas’ text, we see a focus on religious healing. Margo’s case shows an interesting commitment to treatment through both religious healing and psychiatrics. The author writes, “medical prejudice, real or perceived, against religious conviction may create a critical blind spot in the clinical picture to the large number of people who find religious healing congenial” (52). In what ways might this blind spot manifest itself? How does it affect those involved in religious healing (both patient and/or practitioner)? (Sam)

Posted at Oct 12/2012 11:40AM:
alexandra salinas: In light of the debate we had last week of whether or not one could have a healing experience within the technological world rather than actually being on what would be considered holy or sacred grounds, whether it is being part of a blog community or simply watching a movie, could that be enough?

"The missing ingredient is supplied by the notion of being-in-the-world, from phenomenological philosophy, insofar as it speaks of immediacy, indeterminacy, sensibility-all that has to do with the vividness and urgency of experience" (Csordas, 3)

After reading that passage, and considering an experience of ""symbolic healing" in reference to religious healing" (2), does that alter any opinions of whether or not you have to "be-in-the-world" (3)?

Posted at Oct 12/2012 12:09PM:
alexandra salinas: What was your reaction after reading about the Charismatics and the Pentecostals, the demons and the evil spirits, being possessed by Satan and Deliverance?

Posted at Oct 12/2012 12:22PM:
alexandra salinas: Is there a place for psychotherapy in religion? Or are the two conflicting notions being forced together in the case of the Pentecostal Catholic healer?