Faith Healer1 3

METROPOLITAN INSTITUTE OF ARTS AND SCIENCES
4408, Capricorn St., Brgy. 177, Maria Luisa Subd. Camarin, Caloocan City
THE LIVED EXPERIENCES OF FAITH HEALER
A Thesis Presented to the Faculty of

Senior High School Department of
In Partial Fulfillment of the Requirements for Grade Eleven

Senior High School Curriculum in Home Economics
by:
Ma. Cristina R. Baclohan

Dana Janella L. Gabion
Jillian B. Libertes
Cyrah Joy R. Magbitang
Vhon Ryan M. Mariano
Maria Carmencita C. Nabago
Princess Jane F. Namoco
Brave John A. Ramos
Marie Jean P. Vega
February, 2024
APPROVAL SHEET
This thesis entitled, THE LIVED EXPERIENCES OF FAITH

HEALER is hereby prepared and submitted by Ma. Cristina R. Baclohan,
Dana Janella L.Gabion Jillian B. Libertes, Cyrah Joy R. Magbitang, Vhon
Ryan M. Mariano, Maria Carmencita C. Nabago, Princess Jane F. Namoc
o, Brave John A Ramos, Marie Jean P. Vega,in partial fulfillment of the
requirements for Grade Eleven Senior High School Curriculum in Home
Economics been examined and recommended for:
MS. CRISTINE JOYCE A. GARCIA

Adviser
___________________________________________________________
PANEL OF EXAMINERS
Approved by the Committee on with a grade of
MR. JHOMAR M. BELTRAN, LPT

Chairman
MR. DANIEL SALUMBIDES, LPT MS. MARIVEL QUILBIO, LPT

Member Member
Accepted as partial fulfillment of the requirement for the academic track

Humanities and Social Sciences.
PETER G. YOUNG, JR, Ph.D

Principal
ii
ACKNOWLEDGMENT
The accomplishment of this study could not have been possible without
the support, and contribution of so many people. However, the researcher would
like to express their deepest Acknowledgement, gratitude and appreciation to the
following;
Fist and Foremost thank you to Almighty God for his guidance during the
research and for giving the researcher the strength and expertise they needed to
finish the work successfully.
Architect Maribel M. Collado, Presidenthem Metropolitan Institute of
Arts and Sciences, for her allowing them to utilize the school facilities
Dr. Peter G. Young Jr. , Principal of Metropolitan Institute of Arts and
Sciences, for imparting his knowledge and life lessons and guaranteeing the
quality of our work.
Mr. Benjamin Rosales, It was a great pleasure to have you on the panel.
We would like to express our sincere gratitude for your invaluable guidance and
support throughout the research process and we look forward to seeing you at
future events.
To Ms. Sharmine Alquiza, we grateful for the countless lesson you
thought to every one of students of metropolitan Institutes of arts and sciences,
Thank you for your guidance, wisdom and unending words of encouragement.
To Mr. Jhomar M. Beltran, Chairman of research committee; thank you
for your tireless efforts and unwavering encouragement to the researchers to
iii
continue this study, as well as for your support and insightful feedback that has
helped them to better their work.
Ma’am Queensen Mera Cantonjos, their research adviser, who helped
them every step of the way from the start to the finish of their study, for her
unwavering support encouragement, patience and wisdom.
To the Validator of Questionnaire We appreciate you taking the time to
review and approve our questionnaire
To Ms. Joyce A. Garcia, We would to express our gratefulness to our
adviser for her endless support, patience, motivation and her immnese
knowledge.
To Ms. Yrrielle Rabusa, their would like to express their sincere gratitude
for her dedication, guidance, and support throughout time with them
Ma. Cristina R. Baclohan
Dana Janella L. Gabion
Jillian B. Libertes
Cyrah Joy R. Magbitang
Vhon Ryan M. Mariano
Maria Carmencita C. Nabago
Princess Jane F. Namoco
Brave John A. Ramos
Marie Jean P. Vega
iv
2024
v
DEDICATION
We the researcher, Sincerely dedicate my work to my family,
friends, and teachers who have inspired me and given me
the drive to follow my lifes goals,
Above all, I am grateful to Almighty God, the creator of all,
for all the blessings he has bestowed upon me.
MCRB
DJLG
JBL
CJRM
VRMM
MCCN
PJFN
BJAR
MJPV
vi
ABSTRACT
vii
TABLE OF CONTENTS
PAGE
Title Page
Approval Sheet
Acknowledgment
Dedication
Abstract
Table of Contents
Chapter
1 THE PROBLEM AND ITS BACKGROUND
Introduction
Background of the Study
Statement of the Problem
Significance of the Study
Scope and Delimitation
Definition of Terms
2 REVIEW OF RELATED LITERATURE AND STUDIES
Beliefs
Religion
RESEARCH METHODOLOGIES
viii
3
Research Design
Selection of Co-Researchers
ResearchInstrument
Treatment of Data
4 PRESENTATION, INTERPRETATION AND ANALYSIS OF
DATA
Presentation of Co-Researchers
Researchers Experience
Insights
viii
5 SUMMARY OF THE FINDINGS, SYMBOLIC
REPRESENTATION, IMPLICATIONS AND
RECOMMENDATIONS
Summary of Findings
Symbolic Representation
Implications
Recommendations
Bibliography
Appendices
Curriculum Vitae
ix
x
Chapter 1
THE PROBLEM AND ITS BACKGROUND
Introduction
Faith healing is a gift or practices that heal people through faith of God. This
is a kind of belief that sick people can be cured using prayer and herbs, faith
healing began with the babaylans who were faith healers and they mostly women
faith healer operate under various names such as albularyo, manghihilot,
mangtatawas, etc. They become instrumental in insuring that their kapwa (fellow)
receives the healthcare a person needs regardless of their social status.
In cavite province, faith healers are called albularyos who cure patients
mental and physical problems and often give herbs, do orations and massages to
treat people (Tangelder, 1982) This focused on the personal experiences of the
locals in población, amadeom cavite when they consulted faith healer.
We researchers are motivated to pursue this topic "the lived experiences of

faith healers" because we want to have deeper understanding about their way of
living, beliefs, practices, their struggles in life while they are faith healers,
families, and their perspective about things, their way of healing people with their
own learnings or practices. Because most of the time, we only hear the side or
opinion of those who is cured by them, but never the "faith healers" themselves.
Faith healers faces many critism about their way of providing cure and
medication. Nowadays, people neglect faith healers and some individuals lack
respect towards their practices and beliefs without having enough knowledge or
understanding about faith healing, people have different perspective or point of
view about faith healing, some people believe these practices and some are not.
But even if some people do not believe them, we should respect them as human
beings who is living to what they learned, or the practices that is passed by their
ancestors or fore father.
The individual motivations and beliefs. By delving into their personal

stories, we gain a deeper understanding of what drives individuals to become faith
healers, what spiritual or personal experiences shape their calling. How do their
beliefs influence their practices. Diverse
healing practices the world of faith healing encompasses a wide range of methods
and traditions. Exploring these practices allow as to appreciate the richness and
complexity odthis phenomenon, moving beyond simplistic stereotypes.
This exploration is not intended to endorse or critique faith healing practices,

but rather to offer a deeper understanding of the experiences of those who
dedicate themselves to this unique form of healing through their stories, we gain
valuable insights into the completitles of human belief the power of hope and the
enduring research for well being in all it is forms.
BACKGROUND OF THE STUDY

The babaylans, who were primarily female faith healers in Pre- Hispanic
times are credited with founding faith healing in the Philippines. The goal of
their therapeutic method was to achieve the integration of the body and soul.
(Valera, 2023)
The babaylan we usually know for various names such as Albularyo,
Manghihilot, Mangluluop, Mangtatawas, and Faith healers. They are integral
part of our traditional healing practices for centuries. They offer spiritual
guidance, rituals, and alternative healing practices to individuals, beside that
they also use traditional medical herbs, oil, hilot, cleansing practices with a
method of burning of sage, muthi with the use of plant, animal and minerals.
In most rural areas in the Philippines, when people are sick they look to
faith healers instead of medical professionals or hospitals (Mansueto et al. 2015)
Although the governments establishment of community hospitals has made
conventional medicine more accessible to residents in rural areas, there is still a
high demand for services of faith healers. Financial worries undoubtedly play a
significant role in this, but there also appear to be other factors at play, since
many people still choose to visit faith healers despite having access to more
affordable options.Some healers are not asking for money when there are people
asking their healing abilities. They consider the ability to heal others to be a gift
that should be freely given, especially to the poor who are unprivileged
to access of doctors and medicine. They are contented on what monetary
or in kind they may receive.

STATEMENT OF THE PROBLEM
The purpose of this phenomenological study is to explore and describe
the lived experiences of faith healer
Specifically, it sought answers to the following questions:
1. How may the lived experiences of faith healer can be described?
2. What insights can be drawn from their experiences?
3. What are the implications of the findings?
OF THE SIGNIFANCE STUDY
Sick Person, That They may find solace and hope to faith healers to
heal their illness
Community, That they may gain knowledge about the faith healers
especially how they lived and their practices
Health care profesionals, That they may understand the perspectives
of faith healers about alternative healing practices and their potential
impacts on patients beliefs and treatment choices
Faith healers, That they may gain respect and acknowledgement
from those people who don't believe them and respect them
Students, that they may gain a knowledge about their beliefs,
culture, and health practices, fostering critical thinking, cultural

SCOPE AND DELIMITATION
This study focused on the lived experience of five faith healer for atlest
5 years
DEFINITION OF TERMS
For better clarification and understanding of the terms related to this

study, the following terms defined conceptual and operationally
Pre-Hispanic- faith healer would have been a member of the community

who used customs, prayers, herbs, and other natural remedies to treat
diseases, wounds, and spiritual afflictions.
Faith healer- is someone who believes they can treat and heal sick
people using prayer or supernatural power
Beliefs- are often deeply influenced by a person's cultural and religious

upbringing. Different cultures and religions have different beliefs, rituals
and values
Therapeutic -refers to anything related to the treatment or healing of a

medical condition or the promotion of overall health and well-being
Ancestors- are esteemed for their accumulated wisdom, experiences, and

spiritual insights pertaining to healing practices.
Power of Hope- the belief and expectation that healing or improvement

can occur through faith, prayer, or spiritual intervention.
Stereotypes -typically involve oversimplified or generalized beliefs

about practitioners, patients, or the effectiveness of the practice itself.
Complexity -may encompass the various factors that influence faith

healing, such as cultural, religious, social, and individual perspectives.
Criticism -the expression of disapproval, objections, or negative

assessments regarding their methods, practices, or beliefs. Longevity - a
long duration of individual life.
Chapter 2
REVIEW OF RELATED LITERATURE AND STUDIES
This chapter presents a review of related literature and studies. The
literature includes excerpts from books, articles, videos, documentaries, writings
and previous studies. These are presented to strengthen the framework of the
study.
REVIEW OF RELATED LITERATURE
Belief
Faith healers were the ones called babaylans during the colonization period
in the country until the establishment of the Republic of the Philippines (Bibon,
2021). According to Villanueva (2021), this healing can be defined as beliefs and
practices that originate within a culture and are designed specifically for the needs
of cultural people. Faith healing is a method of treating illnesses through beliefs
rather than medical methods. Usually, faith healing is accomplished by praying to
gods and other deities. All religions have their own faith healing practices. Faith
healing refers to terminate an illness or a debilitating physical condition through
supernatural means such as the power of prayer or a Godly intervention through a
miracle (Sharma, et al., 2020).
According to Sharma (Sharma, et al., 2020) The term "faith healing"
describes the use of supernatural methods, such as the power of prayer or a divine
intervention in the form of a miracle, to end a disease or physically crippling

condition Yes, you may have to deal with colicky babies or moody teenagers, but
you will also
Religion
Faith healing is the action of praying and making rituals such as
laying of hands that faithfulls believe to evoke heavenly involvement in
spiritual and physiological healing, particularly in Christians (Graham,
2005). Believers claim that religious faith may heal sickness and
incapacity utilizing prayer or other rituals, which can encourage divine
presence and power following their faith. Faith healing is an important
aspect of Christian religious doctrine (Levin, 2009). Religious confidence
in divine action does not depend on factual proof of the healing of faith.
The proof for faith healing is pragmatic it is not based on credible
scientific evidence. Faith healing has been practised for hundreds of years
and among all civilizations (Thacore, 1978).
Although it may not be as prevalent now due to the advancement of
effective medication, it remains prevalent among individuals who have
strong religious convictions (Peprah, 2018).
Over time, beliefs that a variety of approaches, including
supplication, supernatural involvement, or the services of a religious
leader, may cure disease, resulting in faith and healing, have been
prevalent. There's has been an assertion that religion can heal a wide range
of human ailments and injuries. Many approaches usually referred to as
faith healing have resulted in cures. Prayers, a pilgrimage to a holy site, or
even a deep belief in a superior being can all be part of it (Barret, 2000).
Faith healing could be categorized as a religious, spiritual, or mystical
issue, and belief in faith healing can also be defined as superstition in
certain circumstances (Wallis, 1996). Almost every scientific researcher
and philosopher disregards healing by faith as pseudo-science, according
to the American Cancer Society, current factual data do not substantiate
assertions that faith healing may truly treat physiological diseases (Wall,
2011). In some instances when faith healing was chosen over medical care
for major injuries or diseases, it resulted in death, incapacity, and other
unfavourable results." Several young kids who might have lived if their
parents had used hospital attention instead of relying on faith healing have
ended up dead (Asser, 1998), comparable findings are also found in adults
(Peters, 2007).
Most individuals believe that the Scripture, particularly the New
Testament, teaches faith healing and how to apply it. A study found that a
large percentage of American Christians think that saying a Prayer could
heal somebody, even though science indicates the patient has an
irreversible condition (Wall, 2011). The growing enthusiasm in
unconventional treatment towards the close of the twentieth century
sparked concern about the link of faith to health amongst sociologists

(Gundersen, 2000). Employing scientific research to investigate the
efficiency of faith healing methods is contentious, and there is minimal
evidence of curative efficacy of faith healing techniques including praying.
Nonetheless, numerous research reports show that the majority of
individuals have a significant belief in the efficacy of faith healing
techniques (Peprah, 2018). The majority of research participants in those
studies believe that faith healing techniques are extremely helpful for
treating, controlling, and avoiding illnesses. The majority of respondents in
those studies stated that they had been successfully healed of their medical
issues, including infectious and non-infectious illnesses, as a result of the
faith-healing approach (King, 1994)
Faith healing, according to researchers and physicians, defies
empirical support or scientific justification as one of the factors employed
to determine if medical research is legitimate and fiscally justifiable.
According to an assessment of studies on supplication prayers, it is's stated
that although some of the findings of particular studies show a favourable
effect of supplication prayers, on healing an overwhelming number of
results do not (King, 1994). Scientific research relates faith healing to a
placebo effect or the act of a self-fulfilling prophecy (Kukla, 1994). Aside
from placebos and self-fulfilling prophesies, there aren't many
psychological inputs to faith healing (Miller, 2006). A self-fulfilling
prophecy is a concept that turns out to be actual because we believe it will
or believe that it is true. Beliefs have such a strong effect on our lives
results that believing something frequently places us in settings or
surroundings in which the ending we desire might become a r eality. This
is evident in a v ariety of societal and psychological situations. There is
indeed a lot of data that validates self-fulfilling prophecies, the majority of
the data originates mostly from the placebo effect, something which has
been proven in several scientific studies, with the findings showing that
individuals who took the placebo showed improvements in health or
wellbeing even without real medicine (Justman, 2013). According to this,
believing in something strengthens our immunity, which aids in our
recovery (Moerman, 2002). This demonstrates how misinformed
individuals who completely rely upon faith healing are, it is probable that
they have never known about self-fulfilling prophecy or the placebo effect
and are entirely unaware of it. They are also duped in that many persons
who conduct faith healing are aware that it is spiritually based. It is also
possible that persons who are healed by faith healing on a minor condition
and recover would recover with no medication at all (Peprah, 2018).
Christian principles are ingrained in religious medical institutions,
just as they are in Christianity. Private religious medical institutions play a
vital role in providing healthcare to medically underprivileged, diversified,
and impoverished people and have unquestionably been established as one
of the world's core components of health care (Mangone, 2021). Numerous
hospitals across the world, notably in Kenya, are associated with the
church, such as the Maua Methodist Hospital in Meru and many Catholic
hospitals around the nation, all of which openly state their religious origins
and affiliations. Despite their affiliation with religious institutions, these
hospitals do not function primarily based on faith healing but practical
modern medicine (Mangone, 2021). This indicates that it is important for
Christians to seek medical attention even though they are encouraged to
have faith in healing as per the teaching of Jesus Christ. Nevertheless,
Religious authors who accept faith healing do not all think that someone's
faith immediately results in the intended recovery. Keefauver (1999) warns
regarding letting excitement for faith healing creates unrealistic
expectations. Simply believing firmly sufficient, often sufficiently, or
strongly adequate would not enhance or speed up the healing process.
Many who proactively lay hands upon others and pray for their recovery
are typically mindful that healing does not often occur quickly and may
necessitate medical intervention (Levin, 2009). Some other faith healers
argue that it may come later, and it may not occur in this life, the fact is
that recovery may occur in eternity rather than time.

Chapter 3
RESEARCH METHODOLOGIES
This chapter presents the research design of the study, the instruments used,
selection of the co- researchers and how the data were treated.
RESEARCH DESIGN
This study used Qualitative method, specifically Phenomenology,
Phenomenology is about the lived experiences of human beings it is the process of
learning or constructing the meaning of human experiences and to describe the
structure of experience, in particular consciousness, the imagination, and relations
with other person. Phenomenology is also effective for describing the descriptives
of multiple participants, it is an approach that seeks to describe the essence of
phenomenon by exploring it from the perspective of those group or people who
have experienced
SELECTION OF CO-RESEARCHERS
This study focuses on the experience of faith heale, the respondents of the study
are faith healers who are healing from 2014 to 2024 in various locations in the
caloocan city, A sample of five (5) faith healers was selected through snowball
sampling, or non-probability sampling technique is selected or subjective
sampling. Snowball are where new units are recruited by other units to form part
of the sample which we can simply find the target audiences. This method studies
the accuracy and reliability of the research data, outcomes and experiences of the
participants.
SAMPLING TECNIQUE
The researchers used convenience sampling for the respondent of the study.
A convenience sample is a type of non-probability sampling method where the
sample is taken from a group of people easy to contact or to reach. The faith
healers who are easily accessible to Caloocan and Bulacan were ask to answer
questions in the interview questionnaire.
RESEARCH INSTRUMENT
The researcher used unstructured questionnaires it were provided to

accommodate free formated views related to the topic . The questionnaire is
set of thirty (30) orderly arranged questions to answer by the selected five (5)
faith healers to share their experiences and knowledge about faith healing.
Each question can be explained in layman's terms by the researcher in case
some respondents might difficulty understanding. This is done to ensure that
all questions were answered correctly.
TREATMENT OF DATA
The data gathered through the interview was transcribed. Aside from listening
to the interview for as many times as needed for the common themes to emege,
the transcription of the interview was also read to ensure faithfulness to the data
gathered. The co-researchers remained confidential to protect their identity and
privacy.
The respondents were coded as Mayari, Tala, Hanan, Lakambini, and
Lakapati. Creswell(2008) stated that phenomenological data analysis proceeds
through the methodology of reduction, the analysis of specific statement and
themes, and a search of all possible meanings. The researcher needs to set aside all
prejudgments, bracketing his or her experiences.
The researcher attempted to understand the phenomenon from the co
researchers' point of view Groenewald(2004) in his paper, A Phenomenological
Research Design Illustrated, made mention of steps to explicate the data, which
were adapted in this study.
They are: (a) bracketing and phenomenological reduction which means
bracketing of the researcher's personal views and preconceptions; (b) delineating
units of meaning wherein statements that are seen to illuminate the researched
phenomenon are extracted and isolated; (c) clustering of units to form themes
which is rigorously examining the list of units of meaning the researcher will try
to elicit the essence of meaning of units within the holistic context; (d) summarize
each interview, validate and modify wherein the researcher validate the data by
returning to the co-researchers to determine if the essence of the interview has
been captured and; (e) general and unique themes for all the interviews and
composite summary in which the researcher conclude the explicitation by writing

a composite summary, which must reflect the context from which the these
emerged.

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METROPOLITAN INSTITUTE OF ARTS AND SCIENCES

THE LIVED EXPERIENCES OF FAITH HEALER

A Thesis Presented to the Faculty of

In Partial Fulfillment of the Requirements for Grade Eleven

Ma. Cristina R. Baclohan

This thesis entitled, THE LIVED EXPERIENCES OF FAITH

MS. CRISTINE JOYCE A. GARCIA

Approved by the Committee on with a grade of

MR. JHOMAR M. BELTRAN, LPT

MR. DANIEL SALUMBIDES, LPT MS. MARIVEL QUILBIO, LPT

Accepted as partial fulfillment of the requirement for the academic track

PETER G. YOUNG, JR, Ph.D

like to express their deepest Acknowledgement, gratitude and appreciation to the

finish the work successfully.

Architect Maribel M. Collado, Presidenthem Metropolitan Institute of

Dr. Peter G. Young Jr. , Principal of Metropolitan Institute of Arts and

quality of our work.

To Ms. Sharmine Alquiza, we grateful for the countless lesson you

thought to every one of students of metropolitan Institutes of arts and sciences,

To Mr. Jhomar M. Beltran, Chairman of research committee; thank you

for your tireless efforts and unwavering encouragement to the researchers to

helped them to better their work.

Ma’am Queensen Mera Cantonjos, their research adviser, who helped

unwavering support encouragement, patience and wisdom.

To the Validator of Questionnaire We appreciate you taking the time to

review and approve our questionnaire

To Ms. Joyce A. Garcia, We would to express our gratefulness to our

Ma. Cristina R. Baclohan

Dana Janella L. Gabion

Cyrah Joy R. Magbitang

Vhon Ryan M. Mariano

Maria Carmencita C. Nabago

Princess Jane F. Namoco

Brave John A. Ramos

Marie Jean P. Vega

We the researcher, Sincerely dedicate my work to my family,

friends, and teachers who have inspired me and given me

the drive to follow my lifes goals,

Above all, I am grateful to Almighty God, the creator of all,

for all the blessings he has bestowed upon me.

1 THE PROBLEM AND ITS BACKGROUND

Background of the Study

Statement of the Problem

Significance of the Study

Scope and Delimitation

2 REVIEW OF RELATED LITERATURE AND STUDIES

REPRESENTATION, IMPLICATIONS AND

THE PROBLEM AND ITS BACKGROUND

We researchers are motivated to pursue this topic "the lived experiences of

The individual motivations and beliefs. By delving into their personal

This exploration is not intended to endorse or critique faith healing practices,

BACKGROUND OF THE STUDY

The babaylan we usually know for various names such as Albularyo,

Manghihilot, Mangluluop, Mangtatawas, and Faith healers. They are integral

guidance, rituals, and alternative healing practices to individuals, beside that

faith healers instead of medical professionals or hospitals (Mansueto et al. 2015)

Although the governments establishment of community hospitals has made

conventional medicine more accessible to residents in rural areas, there is still a

to access of doctors and medicine. They are contented on what monetary

or in kind they may receive.

STATEMENT OF THE PROBLEM

The purpose of this phenomenological study is to explore and describe