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Congregational Life > Health in Congregational Life
ILLNESS and WITNESS
Health was actually one of the things that helped the church grow. How?
Picture this : you're in a city of the first century AD Roman world. Except for a few buildings in public commons or wealthy houses and spas, there were no sewers -- unless you counted the narrow mud walks they considered roadways. There were no flush toilets. No refrigerators to keep food fresh. No air conditioning to keep you fresh. No plastic wraps to keep dust and vermin off the food. Soap, at least as we would recognize it today, wasn't always readily available. Rats, ticks, flies, and other disease-bearers were plentiful. Dead animals (including the human kind) were an everyday thing, leaving a ripe odor in the air much of the time. Intestinal worms were common. Water is kept in large jars or barrels which did not move, keeping the water stagnant so that, at normal temperatures, germs would breed in it. And more people keep coming in : trickle upon trickle, even wave after wave. If you've been in any of the shack cities around the major cities of Latin America, it's all too familiar -- but you couldn't tame it with modern medicine or modern packaging, for those did not exist. Plagues were common, sometimes killing as much as one-fifth of a city's population.
Now, drop into that scene the kind of Christianity that we see in Acts or in Paul's letters, or in some of the pagan Roman accounts of the Christians of their day, or slightly later on in the hospitals of Bishop Rabbula of Edessa (Syria) (420s AD). Watch on, as Christians :
These Christians' faith made them care enough to be responsible citizens in a putrid environment. Spiritual healing was not a separate thing from physical healing; all was God's reality. Their caring didn't make them immune from plague and disease (though their exposure to the germs of others may have made them more resistant, long-term). They didn't pretend that it was so. They just didn't let it defeat them. No one else could say that.
The Gathered Believers as a Hospital
What does this mean? The ancients who lived in the cities knew that their world was horrible, and even more so when they saw these Christians give them little glimpses of something much better. Thus, the supportive caring of the Christians became something people wanted to have. It could mean extra years onto their life, less disfigurement, more energy, and just feeling better all around. Starting from the time of Jesus' own ministry, it was the way of Christ's followers to go out to aid to those who needed it. (For instance, at the temple, in the streets, in nearby towns, and even traveling far away.) Most importantly, the caring was a consistent match to their message: a message of hope, of a strange sort of victory that even the sword could not achieve.
Health was certainly not the only thing Christianity had going for it. Not even close. But remember that Christianity first took hold in cities. The church, like its founder, was known for healing. It was a big part of the reason Christianity grew. Perhaps the same thing can be true today - but is it?
It is in treatment of mental and emotional disorders such as depression that the separation of 'spiritual' from the 'material' world does its most harm. The two are part of the same creation by the same Creator, with the same end: the Kingdom.
I myself suffer from depression, which in this case is a change in the workings of the brain's neurons which weighs the brain's operations heavily in favor of the sad, the serious, the lonely, and the pessimistic sides of life. Pleasure becomes rare, and it's harder to get up an interest in doing things. Many millions of people are affected by depression. My version is quite mild as depression goes, but when it first hit, it hit hard. The best treatments have many sides, all of which have a 'spiritual' and a 'material' effect, if we are to use such words. Depression must be treated holistically, rather than just by willpower or medicine or prayer. The good news is that for mild or moderate depression, treatment works for about 90% of those who have it. The bad news is that less than a third of those who have depression seek treatment for it.
Here's what a broad-based holistic treatment looks like:
All this attacks depression on many fronts in many ways. A course of truly comprehensive and holistic therapy for depression does not banish it (it's happened to some, but not to most and not to me). It helps me become able to live with the depression I have. The idea is to beat up on depression more relentlessly than depression beats up on me. The healing is spiritual and material, alone and with others, resting and doing. It is in a sense a 'self-healing', yet God and other people are crucial to it. I find I need every bit of this help to keep going ahead with life.
This treatment for depression is holistic in the best sense of the word; it covers all of life. It has to, because depression has so many different ways of showing itself, at any moment. An honestly "holistic" approach is not based on adding an herb, or taking something out of your diet, or discovering any one 'secret' behavior or practice or attitude which will unlock your potential. It is rooted in the whole context of one's life. Thus, holistic treatment of depression is an approach, not a therapy.
The danger comes when some person without medical training tells you to go off the antidepressant drugs because "your faith has made you well", or because some herb, vitamin, or healing technique will cure you. The track record is ultra clear: going off medications outside of medical supervision makes your depression worse, and sometimes makes it very dangerous.
An example of how a faith community can be a team for those with depression is in Ankeny Iowa USA.
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Congregational Health Ministry
There are many ways for a congregation to have a health ministry. Few congregations have the size or the intensity of mission to do all of them, but any congregation can do some of them. How can a congregation develop a ministry of healing and wellness? Some ideas (among many):
The Congregation as a Healthy Place
This is a holistic approach. Let's go back to the origin of the word 'health'. The -th ending means 'that which has the quality or character of'. 'Health' comes from tacking that ending onto Old English *hál* (whole, hale). Thus, 'health' and 'holistic' are both about 'wholeness' and things that are 'wholesome'. That's a spiritual thing and not just a physical one, for if your soul is sick, what good is your perishable body's wholeness going to do for you -- except perhaps to buy you a sliver more time in which to heal your soul and get right with God? Health involves all aspects of physical life, when you are well as well as when you are ill. So a congregation which believes itself to be called to a 'healing/wellness/health ministry' needs to think thoroughly about what that really means.
If the church is to be a real place of healing, she must not abandon the healed ones, but stick with them, broadening their wholeness into the other aspects of their lives. Some churches have been known to cause miraculous healings or dramatic recoveries from life's deep pits, but many of the reportedly-healed eventually come to express a sense of being abandoned by the church. So after a while, they don't come back. No teaching of the faith. No continued prayer with the healed after the healing. No one to help them live a new way of life, which, as all Twelve-Step folks well know, is so important if they are to stay healthy. Is that what the gospel is about? Is that what's meant by a healing ministry?
Your Caring Counts
The action of faithful believers really counts. Think of the paralytic being lowered through the roof by his friends so they could bypass the crowds and get him to Jesus (Mark 2:1-13). Jesus marveled at their faith and their determination for their friend. Disease can make faith and hope harder to come by. The struggle is hard and can rip a person up inside. When that happens, the ill depend on the faith of other faithful people to pull them through.
Health and Mission
There are some Christians who will read what I just wrote above, and say, "you give the miracle of healings and recoveries too small a role in a congregation's approach to health". Others, especially those who have come to distrust healing ministries because of all the lies done in their name, will read it and say, "why give an opening to such poppycock?" It is a part of a description of health ministry because Christ has given His followers the power to heal, through whatever means. Throughout the history of the church -- including today -- recovery of all sorts has come through the hands of His caring followers. It is just one part of a health ministry, because it is uncommon, because there is so much more we are empowered to do for our health, and because there are no guarantees regarding health from any source, except that in the end we all still die and if there is to be anything past that we must turn to the God who made life. But if it is there at all, I have no right at all to totally disavow it, even if I felt it was necessary to do so (which I don't).
Throughout its history, the Christian faith's approach has been holistic, but has always included miracle recoveries and strange healings. A good example of this is Gregory Thaumaturgos (218-270 AD), a top student of Origen's who became bishop of his hometown of Pontus (in modern Turkey). He had a wide range of gifts, leading people to the faith using his family's high social status, his strong education and ability to teach, his visible concern for everyone in the Pontus area, and miracles of healing. By the time he died, he had led almost everyone in his small city to the Christian faith. The epithet 'Thaumaturgos' means 'miracle-worker'. There was a power behind his actions that left a strong imprint on anyone who saw him operate.
Give Honor to Health Ministers
When someone -- anyone -- commits themselves to a part -- any part -- of a health ministry, they need the open support of their congregation. Anyone in the congregation whose career is in providing health to those who are ill deserves to be given recognition and approval. One way to do that is by commissioning them at a worship service. The format's simple: present them before the congregation by name, specify the role or roles, have the congregation pray for their health and faith, and for the Spirit's empowerment in the health ministry, and have the chief ordained minister speak a blessing over them and their health ministry on behalf of the universal Church. That last part may include anointing them with oil and/or a laying on of hands, perhaps in the form of a huddle of prayer over them. Then, they and the whole congregation pray for the healing of those to whom the new servants will be ministering.
Recap on Health
The most important thing to remember is that we live in a sadly broken world, a world which is simply unable to finally heal itself and set itself right. Yet, there are all sorts of signs going on in this world that there is something that is working at bringing about that world's complete health. And what signs does God give us?
God doesn't want us to be ill. God does not want us to want to be ill. God wants us to be healthy. God wants us to want to be healthy. When a Christian says that illness can deepen faith or teach important lessons, it is not the same as saying that we should go out and get ill so we can learn those lessons. When inner growth happens, it is not the illness itself that does it. It is the Spirit who does it -- the same God who makes a way out of no way, the God that makes good come from bad and life from death. It's not the illness or even the sick person that merits our greatest attention; it is Jesus the Healer who merits it. This is true even if there is no recovery.
Health care may be a right, but health itself is not a right. It's a favor and a gift of grace from God, and even a constant miracle, for which we are to thank the One who gives us health now and full wholeness in a time yet to come.
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|ver.: 22 May 2012
Christians and Wellness Ministry. Copyright © 2000-2012 by Robert Longman.