Jesus heals. Or Does He? pdf copywrite 28 8 18 31

Jos van den Hoek, B.App.Sci., Dip. Ac, M.A., D.R.S.
This book is taken from and produced following requirements set by Trinity
Bible College and Theological Seminary for the Doctor Of Religious Studies
program major writing project. (RW 827 Doctor of Religious Studies Major
Writing Project)
The major writing project subject is individually chosen by the Trinity
student. In this case I have decided to write on this subject following years of
searching, and earnest contemplation on this subject. The content of this book
also reflect and continue the previously published titles, Something’s On The
Boil; A Discovery Of Prayer And Healing, and Don’t Be Afraid Just Believe.
©Copyright 2016 Josephus L. van den Hoek. All rights reserved. No part of
this publication may be reproduced, stored in a retrieval system, or
transmitted, in any form or by any means, electronic, mechanical,
photocopying, recording, or otherwise, without the written prior permission
of the author.
All Scripture quotations, unless otherwise indicated, are taken from the Holy
Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011
by Biblica, Inc. Used by permission of Zondervan. All rights reserved
worldwide. www.zondervan.com The “NIV” and “New International
Version” are trademarks registered in the United States Patent and Trademark
Office by Biblica, Inc.
Disclaimer: The content of this book neither constitutes, nor substitutes for
medical advice or treatment for any form of disease or any form of illness.
Please consult a licensed physician for medical related conditions or
problems.
Editing by: Jasmine van den Hoek; Jasmine Jade Editing and writing,
http://www.jasminejadeediting.com
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Special thanks,
To Jennifer, my wife. Thank you for your love, tolerance, patience and
encouragement.
To Trinity Bible College and Theological Seminary. Your requirements in
training Christians to think is exemplary.
To my daughter, Jasmine van den Hoek for taking so much time to discuss the
much needed editing and formatting in preparing this material.
A note to the reader:
You may find that what you have expected to read including many of the
‘usual’ texts on healing used by many modern authors are absent from this
work. This is done purposefully. This work is different in that it examines
modern medical research as a tool by which to gauge Christian healing claims.
That is to both validate and to refute them. Modern research is beginning to
show evidence that religion and or spirituality has some health benefits. This
is surprising from the point of view that medicine has distanced itself from
religion in favor of scientific evidence and practice.
Research cannot replace theology but it can perhaps validate theology in
terms of healing. Theological ideas or interpretations may be bent to suit a
listener’s ears and yet prove to be incorrect. This work is not an attempt to
amplify or validate a Christian theology of healing but rather to hold it
accountable in order to prevent the pain, despair and disappointments, often
associated with enthusiastic claims of healing. This is not something to be
afraid of but rather embrace. Jesus Himself instructed validation of healing.
Then Jesus said to him, “See that you don’t tell anyone. But go, show yourself to the
priest and offer the gift Moses commanded, as a testimony to them.” i
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Table of Contents:
Trinity Doctor of Religious Studies (DRS) introduction
Definitions of Terms
Chapter 1: Jesus Heals. Or Does He?
Chapter 2: Health
Chapter 3: The Mind
Chapter 4; The Heart
Chapter 5: Prayer
Chapter 6: Post Hoc Ergo Propter Hoc
Chapter 7: The Bride of Christ
Chapter 8: Rest
Chapter 9: Primum Non Nocere
Chapter 10: Whole Person Healthcare
Chapter 11: Science and Faith
Chapter 12: Healing and Canonization
Chapter 13: Results Are What Counts
Chapter 14: Final Thoughts
Appendix
Bibliography
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Introduction:
“Jesus went throughout Galilee, teaching in their synagogues, proclaiming
the good news of the kingdom, and healing every disease and sickness among
the people.” (Matthew 4:23)
Jesus heals. Or does He?
In a religious or spiritual context, news that Jesus heals is good news.
However, the context of physical healing in the Christian church, or body of
Christ, is so diverse that instead of healing, the news that Jesus heals can also
be devastating. There are innumerable people who claim to have been healed
in Jesus name.
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There are also many false and unsubstantiated claims. 3 There are even legal
cases where Christians with good intent have caused bodily harm and even
death by instigating inappropriate healing methods. 4 Radical faith in Jesus has
also caused preventable deaths when Christians have refused readily available
medical care or purposely neglected common safety precautions5, 3.
“Nevertheless, we know that during the imprisonment when Paul
wrote Philippians, some Christians preached in such a way as to make
things harder for him (Phil. 1:15). They probably did so by emphasizing
the radical, revolutionary dimension to his preaching, the kinds of
things that got him into trouble with political authorities.” 6
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There is no standard of care for healing in the Christian church as a
whole. 7 “Guidelines are needed to set recognizable and acceptable standards
of conduct and to develop a common understanding of good practice; therefore,
they should be written for all people, lay and ordained, who are involved.” 8
“Across the Church of England, the Roman Catholic Church, the
Methodist Church, the United Reformed Church, the Baptist Union and the
Orthodox Churches, there is no overall coordinating body or formal linking of
networks for advisors, clergy and laity involved in the healing ministry.” 9 This
is only a shortlist or an insight into how diverse the healing ministry can be
within the church as a whole.
Within the body of Christ today there exists two extremes or opposite
poles. One that assumes the spiritual gifts have ceased, thus, there is no 'gift of
healing'. At the same end of the spectrum are Christians who simply do not
believe that God is active in healing in any beneficial way. How many of us
have also encountered angry Christians who hold God responsible for not
saving their loved ones who have died, or who have suffered extreme and
insufferable circumstances of poor health?
“Cessationism is the position within Christianity that the Charismatic
Spiritual gifts (speaking in tongues, word of knowledge, word of
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wisdom, interpretation of tongues, etc.) ceased with the closing of
the Canon of scripture and/or the death of the last apostle.” 10
The opposite pole, or extreme, also exists. There are Christians who
may be regarded as healing 'crusaders'. Those who promote Jesus as healer
with supremacy over all diseases. Unfortunately, this end of the spectrum also
leaves many returning home in pain and unhealed, sometimes feeling rejected
by God, unloved by Jesus, or angry enough to give up on faith. They may give
up on faith for healing but also faith in Jesus Christ because they may have
prayed, fasted, been anointed, confessed their sins and studied their Bibles only
to continue suffering and perhaps even more so than before.
“From time to time evangelistic rallies are organized by Christian groups with
publicity about ‘healing miracles’. Some Christian doctors have interviewed
those who were told when they attended such rallies they had been healed and
failed to discover medical evidence for it. From this and other evidence we have
seen, we seem to be moving towards the view that, whatever happened in the
past, today God does not normally work through that which can be defines as
miraculous,” 11 says the Church of England’s Archbishops Church Council.
Thus, although there are Biblical guidelines of healing based on Scripture and
precedent, there is no agreeable doctrine that all Christians adhere to. 12
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"Jesus heals" is a statement of faith. Is it the same to say "Jesus heals" is
a statement of fact? Although similar, they are quite different. To support the
argument that "Jesus heals" is a statement of fact, there must be evidence of that
fact. Where can this evidence be found? Is it found in the convinced Christian’s
heart? Is it found in the mind of the healed Christian? Is it found in Scripture?
Is it found in the personality or character of Jesus Christ? Is it found in a medical
blood test, an M.R.I. scan, a neurological test, or in a petri dish? Is it found by
witness to that fact? All of these parameters are examples Christians may
overlook, ignore or cast aside as insignificant evidence against the premise that
Jesus heals today.
Against the folly of the apparent unfounded Christian beliefs are the
medical facts, patient records, and natural progression or attributes of diseases
or other medical conditions. A simple example is whooping cough (Pertussis).
If an affected child were infected with Pertussis and became progressively ill, a
parent might be desperate enough to call on God for help. Once infected, the
disease has to run its course. If a parent were to take their child to the church or
sacred site for healing what could one expect?
Secondly, if that child was to respond positively to a cry out for God to
help and be instantly healed, would we be reasonable in attributing that healing
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to God? Within reasonable boundaries, "yes" would be a fair answer 13 . What if
information later came to hand that the child was brought to God on the ninetyninth
day of his illness. Of course we may answer somewhat differently and
philosophize about the circumstances, to be fair, but why is day ninety-nine
important? It is important because the Chinese call Pertussis the "one-hundredday
cough" 14,15 . Did God heal the child? Is there reasonable doubt?
Even though we have two opposing views about the question whether
or not Jesus heals today, we have to allow for both views within the Christian
faith. Both cases could be considered, to some extent, to be correct. What's more
is that the church has to be more responsible in its claims because it has, in some
cases, brought severe damage to the faith and the image of Christ through the
eyes of those with unfulfilled promises and declarations of healing. 16 , 17
“Jesus heals” is indeed a wonderful statement. The church as a whole
should embrace and celebrate the entirety of what it means to say “Jesus heals”.
In doing so, it should also accept that there comes a responsibility to lift up that
claim to the glory of God, defend it and respect it, but also to guard it from
abuse. When healing comes from God, it is a beautiful thing. When we
misconstrue what belongs to God and his sovereignty, we deface the beauty of
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God's works. Imagine the house of God as a beautiful palace. Who would allow
others to defile its beauty with graffiti? The church should know better.
How then is church to defend the healing faith? Faith is not like
standardized medical care. The medical model claims to be a scientific model,
although the science is not necessarily complete. The starting point of
defending the statement, “Jesus heals” has traditionally been to refer to Biblical
texts to support a spiritual premise or truth. However, another starting point
may be to agree with the Statement that Jesus does not heal and work
backwards from there. If we can agree that reasonable doubt exists against the
view that Jesus heals, then we can also agree that there can be reasonable doubt
against the point of view that He does not. In this way what is admitted or
'confessed' first is what we do not know about certain things. From there we
have a better starting point to examine the facts and then gather evidence which
may appear credible rather than the reverse.
Christians all over the world may be encouraged by saying “Jesus
heals”. This gives them hope when there may otherwise be none. This gives
them strength when they are exhausted. This gives them rest and peace in the
full sense of the words. This gives the assurance that God’s will be done. This
binds them together, to care for each other and to take pride in being active in
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the process of acting upon God’s word and being involved in healing the sick.
‘Jesus heals’ is not only good news for Christians, it is a validation of the
Christian premise that Jesus is alive and He, by way of The Holy Spirit, is
actively engaged in the daily events of every believer’s life. The following
pages search for a balance between reason and doubt in search of reasonable
evidence to the fact that Jesus heals today.
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Definition of terms:
Christian:
Christian or Christianity refers to the Christian faith with the confession of Jesus
Christ as the son of God. Christianity includes all the denominations.
Christianity includes the acceptance and understanding of the Father, Son and
Holy Spirit.
Church:
The church refers to the body of Christ as a whole in the broadest sense of the
word including all the formal denominations and independent churches who
proclaim Jesus Christ as the son of God.
Healing:
Healing in the terms of this paper generally refers to physical healing. That is
to say that objective pathologies are reversed to normal. It does not mean to
simply feel better, to think one is better or to claim healing where it has not
objectively occurred. Healing may include the expectation that some illnesses
may regress in time in accordance with the normal progression of disease.
Medical:
Medical refers to both the medical profession as a whole but may also include
a wider definition to include alternative therapies or allied health professions.
The medical profession is more specific to limit the definition to medical
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professionals. In some instances, medical may also refer to some degree of
professional training. Although modern medical treatment is the most
prominent form of healthcare available in the western world it has its limits,
risks and mistakes. Medical care is far from perfect and yet it is essential.
Religion:
Religion refers primarily to the larger world religions as being an organized
faith.
Spirituality:
Spirituality is a loose term with no specific focus. In terms used by Dr. H.
Koenig, Spirituality, in terms of research, can mean ‘almost anything’.
Spirituality would thus include many of todays ‘new age’ concepts and
philosophies.
Research:
When using research to validate a taken position on something it should be
remembered that research is not infallible. Research may be manipulated or
even withheld from publication particularly when it demonstrates negative
outcomes. In broad terms, research claims and conclusions in this study are
used to demonstrate a wider scope of thinking. Christians sometimes need to
reconcile hard facts with their theology or doctrine. Medicine also need to
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understand that research may never prove to be conclusive in spiritual or
religious realms. God is not limited to the research findings of man.
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Chapter 1: Jesus heals. Or does He?
“In NT times Greek medicine had a dominant influence in the
Mediterranean world. Although the practice of medicine was still in a
primitive state, Hippocrates and other Greek physicians of this day laid
the basis for modern medicine by rejecting magical explanations of
diseases and through careful observation attempted to give a rational
basis for medical treatment.” 18
Most Christians agree that Jesus of Nazareth healed the sick. In fact, we
believe that God has healed the sick in the Old Testament as well as in The New
Testament. Why do we believe it? The most obvious answer is because it is in
the Bible as scripture and as such we can trust God and His word. Even though
we do not have all the details, we have learned to trust God’s word. We are not
necessarily medical scholars, nor do we have to be to believe that Jesus healed
the sick. We believe that God has a sovereignty beyond what we can
understand, beyond medical and scientific knowledge, and beyond any of our
own comprehensions.
“Though man is made in God’s image (Gen. 1:27), yet the nature of God
in every way infinitely transcends that of man. Both the thoughts and the acts
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of God surpass man’s understanding. Men find it hard to pardon those who
have offended them; God can pardon, and ‘pardon abundantly.’” 19
In the current, predominantly secular, medical model, God plays no
role nor is the person considered to have a spiritual part. The person is only
considered to be a physical being with a mental component.
“The present clinical, psycho/social model used in medicine typically
does not acknowledge spirituality as a factor in the etiology and
symptomatology of illness, sickness, and disease. The patient is seen
primarily as a secular human being and not as a spiritual human
being.” 20
Historically, however, medical treatment has not always ignored the spiritual.
“Following her martyrdom, Apollonia was made a saint by the Catholic,
Eastern Orthodox and Coptic Christian churches. She was made the patron
saint of tooth problems by the Catholic church, and medieval sufferers of
toothache were often advised to address a well-known prayer to her.
Importantly, historical research has shown that this advice was dispensed by
physicians—showing that medical practice in this period involved a
combination of natural remedies and spiritual advice.” 21
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Again, if God plays no role in medicine today, and the spiritual
component is absent, how then can God play any role within the medical model
of healthcare? How can God be credited with healing the sick? How can a
person appeal to God if the patient himself is not considered to have a spiritual
component? What is a Christian doctor to do?
“While the supernatural or spiritual origin of disease may no longer be
widely accepted, medicine is always part of the belief systems of
specific cultures and time periods, and is only one of many linked ways
in which people encounter and explain disease.” 22
It follows then that, from a Christian point of view, the medical model is guilty
of neglecting the whole person that is defined as a combination of both the
physical and the spiritual aspects of the person. The following pages will
demonstrate that by ignoring the spiritual aspect of man, medicine fails to
address the whole person and as such may be neglecting important aspects of
healing. How then have many Christians come so far to accept the medical
model of healing as God’s method of healing today? 23 , 24
In an attempt to demonstrate that Jesus heals, Christians have to move
away from a blind faith model where it is considered incorrect to, at the very
least, have questions. Questions do not necessarily attack faith, rather they
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strengthen it. Apologetics is a Christian attempt to defend the faith with both
reason and theology. Anyone who has spent any time pondering the question
of God’s involvement in healing today will have encountered the question of
faith. Christian extremism has been guilty of claiming that God’s healing has
on occasions not occurred because of one’s lack of faith.
“Recently I had knee-replacement surgery. I was surprised that my
brothers and sisters in Christ rebuked me for having this operation
because I didn’t rely solely on prayer and intercession for my healing.”
25
----------------------------------------------------
“Apologists. The name given to the Christian writers who (c. 120–220)
first addressed themselves to the task of making a reasoned defence
and recommendation of their faith to outsiders. They include Aristides,
Justin Martyr, Tatian, Athenagoras, Theophilus, Minucius Felix, and
Tertullian. They belonged to the period when Christianity was first
making converts among the educated classes, and was also in conflict
with the State over its very right to exist. Their objective was to gain a
fair hearing for Christianity, to dispel popular slanders and
misunderstandings, and sometimes to show that Christians were loyal
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subjects, and to provide for this purpose some account of Christian
belief and practice.” 26
How does one research the physical or medical model to find evidence
that Jesus heals? Firstly, one has to consider the possibility that medicine does
not have all the answers. One also has to consider that medicine has its own
limits in research. Even though modern medicine is far more advanced than it
was a decade or even a century ago, one would think that it will also have its
limits in the future. Even while developing a slightly more tolerant approach to
spiritual issues, medicine cannot control all of what we can call ‘man’. Secondly,
one has to accept that there may be no satisfying answers, and thirdly, one has
to be aware that one of the most common research findings is that often more
research is needed to support their claims. 27 Fourthly, one must understand that
when research into faith and spiritual matters is conducted with public or
government funds it cannot exclude other religions. Thus, modern research
may fall under labels such as “religious” or “spiritual”, where God may be any
God, and faith may be any faith.
How does Christianity or the church find evidence that Jesus heals?
Although the church has a historical record in the Bible coupled with a spiritual
witness 28 , the individual is left to weigh its truths.
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“We are witnesses of these things, and so is the Holy Spirit, whom God
has given to those who obey him.” (Acts 5:32)
Evidence extrinsic to the Bible commonly incudes testimony of people
claiming to have experienced divine healing, beatification in the Catholic
church, spontaneous reports of healings through the ages but also medical
reports or declarations of miraculous recoveries by certain individuals.
“When a patient is extremely ill and/or dying, and the family expects
a miraculous recovery, this situation can be very challenging to
physicians, particularly when there is certainty that the miracle will
occur (from the patient’s point of view) through divine intervention. A
practical approach is therefore provided to clinicians for engaging
families that anticipate the miraculous healing of a sick patient. This
strategy involves exploring the meaning and significance of a miracle,
providing a balanced, non-argumentative response and negotiation of
patient-centered compromises, while conveying respect for patient’s
spirituality and practicing good medicine. Such an approach, tailored
to the specifics of each family, can be effective in helping a family come
to a place of acceptance about the impending death of their loved one.”
29
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The following chapters will attempt to show that there exists a realm of
knowledge and an aspect of faith that may contribute, and possibly be
responsible for, a part of health and healing which we as yet do not fully
understand.
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Chapter 2: Health
Who are the sick? The obvious answer is, those who are suffering
from ill health. Contrary to the medical aspect of health which ignores the
spiritual, medicine does consider mental health. Christianity has many
Biblical examples of ill health including the physical and mental but also
spiritual, which is often characterized as the demonic.
Health is defined by the Dictionary of Bible Themes as “a state of physical
and spiritual well-being, which Scripture declares to be possible only through
faith in Jesus Christ.” 30
“
Because of your wrath there is no health in my body; there is no soundness
in my bones because of my sin.” 31
The World Health Organization (WHO) defines health as “a state of complete
physical, mental and social well-being and not merely the absence of disease or
infirmity.” 32 Interestingly, the WHO recognizes mental and social wellbeing
but it does not state the ‘spiritual’. The Christian definition of health includes
the spiritual and it also recognizes the essential care of the physical body.
“Flee from sexual immorality. All other sins a person commits are outside the
body, but whoever sins sexually, sins against their own body. Do you not
know that your bodies are temples of the Holy Spirit, who is in you, whom you
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have received from God? You are not your own; you were bought at a price.
Therefore, honor God with your bodies.” 33
Although both definitions of health include the body and mind, only the
Christian definition includes the spiritual aspect of health because it is essential
to our being. In John’s letter, he opens with a rather friendly and familiar
statement linking the whole person including the soul with health. He writes:
“Dear friend, I pray that you may enjoy good health and that all may
go well with you, even as your soul is getting along well.” 34
Secondly, the apostle Paul also says:
“May God himself, the God of peace, sanctify you through and
through. May your whole spirit, soul and body be kept blameless at the
coming of our Lord Jesus Christ. The one who calls you is faithful, and
he will do it.” 35
Again, the essential spirit, soul and body are logically and inseparably linked
as components of the whole person.
While medicine’s absence of a spiritual component is obvious, it is not
essentially intolerant of the spiritual. Many hospitals have chapels where
patients, staff, friends and relatives may seek peace, rest, silence, and their own
God or deity. Yet it is often difficult, even for faithful doctors to pray. The
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majority of medical schools have some aspect of religious or spiritual training
available, all be it limited, but are seemingly unwilling to expand the training
even when sufficient funds become available. 36
“Rule No. 1 when it comes to the question of prayer with/for a patient or
family: Clinicians should never proselytize or initiate the prayer. This
can constitute a serious breach of professional boundaries.” 37
__________________________________________________
“As physicians, we interact with patients during some of the most
important moments of their lives — at their births and at their deathbeds,
at events bursting with spiritual significance. And yet most of us are
afraid to talk about spirituality with our patients, much less discuss
religion, out of fear that such conversations would be inappropriate. We
are afraid even though many patients want to discuss these matters with
their doctor.” 38
___________________________________________________
“Occasionally, as a trainee, I would spot a hospital chaplain, but at the
medical school where I was trained and others, nothing about religion
or spirituality is ever taught. Science is supposed to be logical, rational
and objective, while spiritual beliefs are irrational, subjective, elusive
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and hard to describe. Not surprisingly, research suggests that doctors
tend to be less religious than their patients.” 39
__________________________________________________________
Apart from inside the hospital chapel, severely ill patients needing
palliative care come into another realm of medical care where spirituality is
addressed under another WHO definition.
“Palliative care is an approach that improves the quality of life of
patients and their families facing the problem associated with lifethreatening
illness, through the prevention and relief of suffering by
means of early identification and impeccable assessment and treatment
of pain and other problems, physical, psychosocial and spiritual.” 40
When a patient is beyond the reach of medicine then he or she is seen as being
within the reach of God.
One has to ask if our medical views of the healthcare do not fall far
short of a spiritual reality that would be better served by considering spiritual
issues far sooner, perhaps even at the onset of healthcare.
“Researchers concluded that physician training should focus on
“teaching residents how to be sensitive to the R/S (religious/spiritual)
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context of their patients and to recognize their own intuitive reactions
to patient communication in that context.”
“Physicians tend to get defensive when patients ask anything
regarding the physician’s R/S (religious/spiritual) beliefs, opinions, or
activities.”
“Defensiveness is a natural reaction that needs to be recognized by the
physician since this could impede their ability to provide supportive
patient-centered responses.” 41
Does the church have any responsibility with regard to its teachings on
health and healing? The church has a responsibility to itself as a steward of the
word of God. Obviously wanton claims of healing that have in fact not occurred
only damage the church. The church has a responsibility to the suffering as
well. Although the church has some rights to aid believers through a spiritual
means it cannot simply ignore good healthcare practices as it pleases. Even
when the church is acting as a good steward of God’s word, the suffering
believer may not be seeking God’s help exclusively but seeking help from God
as well as from mainstream medical professionals or alternative health
professionals.
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When the Bible speaks about health it is generally not a primary focus
to teach medical knowledge but rather to teach spiritual or theological
knowledge even when adequate medical knowledge may have been available.
The main medical conditions were loosely descriptive around symptoms or
conditions with which the reader could relate. Fever, for example, may have
many causes, bacterial, viral and other infections, however the Bible may only
mention a fever.
“
When Jesus came into Peter’s house, he saw Peter’s mother-in-law
lying in bed with a fever. He touched her hand and the fever left her,
and she got up and began to wait on him.” 42
“In the Bible there has also been a distinction made between a mild or
a high fever. “FEVER—(Deut. 28:22; Matt. 8:14; Mark 1:30; John 4:52;
Acts 28:8), a burning heat, as the word so rendered denotes, which
attends all febrile attacks. In all Eastern countries such diseases are very
common. Peter’s wife’s mother is said to have suffered from a “great
fever” (Luke 4:38), an instance of Luke’s professional exactitude in
describing disease. He adopts here the technical medical distinction, as
in those times fevers were divided into the “great” and the “less.”” 43
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Similarly, convulsions also haves many causes including fever, epilepsy and
tumors. Biblically, what was observed was noted, such as in Mathew 17:15:
“Lord, have mercy on my son,” he said. “He has seizures and is suffering greatly. He
often falls into the fire or into the water.” There is no diagnosis of epilepsy or other
conditions in the Bible, but the symptoms and, in the above case, the
consequences are described. The son has “seizures” and he “falls” are the
essential elements of the description of illness. That the son falls into a fire or
into water are not necessarily important. However, by falling the son would
further hurt himself. This would attach an emotional cry to Jesus for help, as
any parent would while caring for a child.
Health is not only related to diseases. Health includes our attitude, our
mind, our heart, our behavior, our emotions, our relationships, our diet,
including both bread and water but especially our “daily bread” and our
“living water”. “Daily bread” and “living water” are not as fitting in the
medical model of healthcare as they are in the Biblical sense. In today’s low
carbohydrate dietary trends, especially for weight loss, our daily bread has, in
a sense, almost become evil. 44 American radio personality R. P. L. Clark
announced over a Chicago radio station in 1928: “The whiter the bread, the
sooner you’re dead; The whiter the flour, the sooner the flowers.” 45
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“Anyone who needs to lose weight, has digestive issues or is somehow
affected by the western diet should eliminate bread and other sources
of gluten grains. If a damaged intestinal wall, blood sugar roller
coaster, bloating, tiredness and a 60% increase in small, dense LDL isn’t
a good enough reasons to quit eating bread, then I don’t know what
is.” 46
Bread has many references in the Bible pertaining to our sustenance. It
has been a staple part of our diet for centuries. If Jesus is the “bread of life” 47 ,
how is it that Christians get sick? Jesus is a Christian’s ‘everything’. 48 He is a
Christian's hope, savior, provider, comforter and healer. Catholics consume
bread and wine, believing it to transubstantiate it into the actual body and
blood of Christ 49 . Many Christians agree with the teaching that holy
communion is to remember Christ because of the apostle Paul’s words:
“For I received from the Lord what I also passed on to you: The Lord Jesus, on
the night he was betrayed, took bread, and when he had given thanks, he broke
it and said, “This is my body, which is for you; do this in remembrance of
me.” In the same way, after supper he took the cup, saying, “This cup is the
new covenant in my blood; do this, whenever you drink it, in
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emembrance of me.” For whenever you eat this bread and drink this cup,
you proclaim the Lord’s death until he comes.” (Emphasis added) 50
Is this all there is to this sacrament? Is there no power in the bread ingested as
the body of Christ?
Could it be that we have simply not captured the true essence of the
Lord’s supper and have weakened it by tradition? “Yet, communion holds the
key to walking in supernatural health and deliverance for the body, mind and
spirit.” 51 How can any of this be true? How can we not know the full power of
Christ as our “daily bread”? Jesus broke bread, that is to say that he literally
broke bread, or ate with His disciples before His death. This is how we have
come to know of the last supper. However, we often forget that Jesus also broke
bread with His followers after his resurrection. The power of breaking bread
opened the hearts and minds of His own followers who were so in the dark that
they could not even recognize Jesus for who He was.
“When he was at the table with them, he took bread, gave thanks, broke it
and began to give it to them. Then their eyes were opened and they
recognized him, and he disappeared from their sight.” (Emphasis added) 52
Does the Lord’s supper have more value or contain more spiritual
truths than most Christians are aware of? In the Old Testament, God provided
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daily bread through manna. If we combine the “daily bread” of the Lord’s
Prayer with the bread of the Lord’s supper, we may find more understanding.
Jesus said:
“Very truly I tell you, unless you eat the flesh of the Son of Man and drink
his blood, you have no life in you. Whoever eats my flesh and drinks my blood
has eternal life, and I will raise them up at the last day. For my flesh is real
food and my blood is real drink. Whoever eats my flesh and drinks my blood
remains in me, and I in them. Just as the living Father sent me and I live
because of the Father, so the one who feeds on me will live because of me. This
is the bread that came down from heaven. Your ancestors ate manna and died,
but whoever feeds on this bread will live forever.” 53
The blood of the lamb protected the Israelites during the Old Testament
Passover. And, eating the body of the lamb provided healing in preparation for
the exodus. In Psalms 105:37 (KJV) we read that the next day when the Israelites
left Egypt that “there was not one feeble person among their tribes.” 54
Jesus, the lamb of God, was our final sacrifice. He died for our sins. He
was called “the lamb of God” by John the Baptist. “The next day John saw Jesus
coming toward him and said, “Look, the Lamb of God, who takes away the sin of the
world!”” 55 There are those who believe that Jesus’s blood has saved us. That is
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agreed upon by Christians universally. There are also those who argue that we
are also saved physically by the body of Christ as included in His atonement.
This takes place through our walking through life with God and recognizing
and accepting His actions on our part and Christ being our diet of “daily
bread”. We walk with God. We talk with God and we are in close relationship
with God. “Daily bread” is also the communion with Christ through taking the
bread and the wine. It is for each individual Christian to seek out truths, within
the confines of sound Biblical doctrine, that are important to them. To seek and
find, earnestly, answers to what God has put in their heart.
Jesus heals. Or does he? Jesus is also the hope of the world. Surely, he
has provided for our health. Answers from God may not always be obvious.
Jesus, similarly is not a savior to everyone. He is available to be their savior, but
not all are saved even after having heard the Gospel. We need to ‘seek’ Him.
Even then he is not someone who just pops in anytime he is called upon. We
are biblically instructed to seek Him with all our heart, with all our minds and
with all our soul. Even then, when we find Him we yet have to discover all of
His benefits such as grace, forgiveness, peace, rest, love, caring, strength,
wisdom, prosperity and even healing. God gave the Israelites manna which
was to be collected daily. It was a wonderful provision. And yet the people
complained! Even if we could fully understand that Jesus heals today and we
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could have all the tangible, reproducible, medical or scientific evidence that
Jesus heals, many would still complain and dismiss His provisions for us.
Perhaps that is why it is that only those who seek Him daily and relentlessly
shall find Him.
“God miraculously gave food to the Israelites in the Exodus after the
food they had brought with them from Egypt had run out. “When the
dew was gone, thin flakes like frost on the ground appeared on the
desert floor” (Exodus 16:14). Not knowing what it was, they called it
“manna,” which means “What is it?” In the centuries since then, the
expression “manna from heaven” has been used to mean any
unexpected good fortune.”” 56
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Chapter 3: The Mind
“Love the Lord your God with all your heart and with all your soul and with all your
mind.” 57 Although we have a body that may be in need of healing, it has been
said that many of our ailments begin in our minds. 58, 59 It is important for the
Christian church to be aware of, and actively be involved in mental health,
because mental health plays a major role in healthcare, not only from a medical
point of view but also from a social point of view.
Who are the mentally ill? According to statistics they are about one
quarter of the church members sitting in the pews on Sunday mornings. “An
estimated 26.2 percent of Americans ages 18 years and older—about one in four
adults (or 57.7 million people)—suffer from a diagnosable mental disorder in a
given year.” 60 It follows then that as shepherds for the flock, the church cannot
simply ignore a quarter of its own congregations who are suffering. Mental
health disorders include anxieties, depression, eating disorders and suicidal
thoughts but also more serious illnesses such as bi-polar disorders,
schizophrenia, and psychosis.
One can quickly begin to understand that our minds play a great role
in our health but also in our faith, worship and relationship with God. Our
minds are much more than our thoughts. In ancient Greece, the mind was
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exceptionally important in understanding the complete man. Paradoxically, to
the ancient Hebrews and Old Testament writers “there was no distinctive
terminology for the conception of mind.” 61 “ Love the Lord your God with all
your heart and with all your soul and with all your strength” 62 says
Deuteronomy 6:5, but it was Jesus who added the words “with all your mind.” 63
Although the mind can be thought of as including our soul, spirit, or heart, it is
vitally important to understand the weight of the mind of man. It is in our
minds where decisions are made and it is in our minds where we make the
decisions to do either good or do evil. When the word “mind” “is used in a
broader sense that includes the entire mental and moral process or state of
being of a man,” 64 a fuller sense of the definition can be understood.
Man’s behavior can be determined by the state of the mind. When one
is said to be controlled by the spirit, one’s behavior leads to good but when led
by the mind, as the flesh, one is understood to be evil.
“
The mind governed by the flesh is death, but the mind governed by the Spirit
is life and peace. The mind governed by the flesh is hostile to God; it does not
submit to God’s law, nor can it do so. Those who are in the realm of the flesh
cannot please God.” 65
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Reading this verse, one has to think that in a medical model of health,
one can almost certainly never understand life, because the mind is not led by
The Spirit. When Jesus heals there is evidence of a “renewing of the mind.”
“Do not conform to the pattern of this world, but be transformed by the
renewing of your mind. Then you will be able to test and approve what God’s
will is—his good, pleasing and perfect will.” 66
The church understands the importance of the mind and the spirit in
relationship to man. By preaching the Gospel, man can respond to God’s calling
and be renewed with a new mind. Although this sounds great and is good
news, we also have to understand that the mentally ill are not necessarily
spontaneously healed, despite that having happened in Biblical references.
“When they came to Jesus, they saw the man who had been possessed by the legion of
demons, sitting there, dressed and in his right mind; and they were afraid.” 67 It is not
the intension of this verse here to show that Jesus heals the mentally ill. 68 The
intention is to show that Christians should have an awareness of the mind,
spirit and soul relationship that is absent in medical care.
“Since many physicians are not aware of the full significance of
psychosocial factors, they are not highly motivated to consider and
evaluate them. Since the importance to the patient of empathy, support
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and hope is not fully appreciated, physicians may fail to adequately
provide these essential qualities.” 69
Mental illness is an important but often overlooked component of
health. Once again we can see that the church, as the body of Christ, considers
the mind, soul and spirit to be very important in any relationship with Christ.
While the advocates of Jesus’s healings may often embrace the physical
healings, the rightful place of mental, emotional and spiritual healing are
paramount to Christianity.
With an ageing population on the increase, it is also likely that illnesses
such as Alzheimer disease will become much more commonplace than it is
today. Although there is some debate as to the defining Alzheimer’s as a mental
illness it is a well-documented illness affecting the brain and behavior. Consider
the following definitions:
“Alzheimer’s disease (AD) is not a mental illness, but it can cause
symptoms related to mental health, such as depression, anxiety,
agitation, and hallucinations. If your loved one is having any of these
symptoms, it may be helpful to have a psychiatric evaluation.”
(Emphasis added) 70
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“Alzheimer’s disease is formally recognized as a mental illness.
The disease and its symptoms are outlined in the Diagnostic and
Statistical Manual of Mental Disorders (DSM-IV-TR), which is the main
tool used to diagnose mental illnesses such as Schizophrenia and
Borderline Personality Disorder. However, there is danger in viewing
Alzheimer’s disease as a mental illness in regards to societal stigma and
treatment approaches.” (Emphasis added) 71
From the two separate quotations we see that the exact classification of
Alzheimer’s disease is not uncontested but more importantly we read that
symptoms may be related to mental health, including depression, and
secondly, it is associated with a stigma of mental health. The latter has some
Biblical precedent as we know that in the Jewish culture there are certain
illnesses such as leprosy and “issues of blood” that stigmatized sufferers,
caused them to be shunned, ostracized and humiliated.
“Anyone with such a defiling disease must wear torn clothes, let their hair be
unkempt, cover the lower part of their face and cry out, ‘Unclean! Unclean!’
As long as they have the disease they remain unclean. They must live alone;
they must live outside the camp.” 72
This was in real terms a double burden.
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Today someone who is ill can be cared for. Although some diseases are
contagious and some form of quarantine is needed, this does not humiliate the
patient as perhaps they may have been in Biblical times. Of course, as recent
history has shown, HIV Aids has had its stigma predominantly because it was
an unknown disease. 73 Even more recently, Ebola has had a similar stigma and
fears of contamination in some countries, despite the method of infection being
different. 74
“There is no government system to even identify these traumatized
and hugely vulnerable
children and certainly no way to provide care
for them. Worse still, the West African culture of taking in your fallen
brother or sister’s children has been eroded. Fear and
misunderstanding of how ebola is passed on has caused this usually
welcoming society to slam its doors on those most in need – the
children.” 75
________________________________________________________
“Providing empathy, hope and support, treating depression and
initiating behavioral medicine interventions are all relatively simple to
administer, brief, inexpensive and safe. Above all, they have proven
efficacy and power to improve patient’s health.” 76
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The above statement is suggestive of the fundamentals of Christianity.
Jesus demonstrated His empathy towards others. Mark 1:41- 42 demonstrates
the empathy and compassion of Jesus: “ And a leper came to Jesus, beseeching Him
and falling on his knees before Him, and saying, “If You are willing, You can make me
clean.”
Moved with compassion, Jesus stretched out His hand and touched him, and said to
him, “I am willing; be cleansed.”” 77
Verse 41 says our Lord was “filled with compassion,” which describes a visceral
reaction on Jesus’ part. He felt it in his stomach. Jesus’ reaction went beyond
pity and sympathy or even empathy. It was “not just mind for mind, hand for
hand, or even heart for heart, but stomach for stomach, blood for blood, gut for
gut, Jesus feels His way into the leper’s needs.” 78 When Christians feel empathy
and compassion do they not have the power to improve a patient’s health?
The mind plays an important role in health and healing. Medically
speaking, the mind is not ignored but may have a lower priority of investigation
than more readily available medical tests.
“Almost all of the physician’s education is biologically-oriented,
perhaps more so in the current era of spectacular advances in medical
technology and capabilities. Indeed, the recent edition of the popular
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Harrison’s ‘Principles of Internal Medicine’ devotes much less than 1
of its 2960 pages to non-biological effects of medical illness, and hardly
anything at all is said on the possible effects of emotions on disease
outcomes. When genes can be identified and studied, when almost
every nook and cranny of the human body can be visualized by varied
imaging techniques and accessed, when minute alterations in
biochemical and immunological markers can be exposed and followed,
and complex haemodynamic variables easily and accurately
monitored, it is hardly surprising, perhaps, that the patient’s feelings,
values and beliefs may be downgraded to the bottom of the problem
list, or even omitted altogether.” 79
“
Those who live according to the flesh have their minds set on what the flesh
desires; but those who live in accordance with the Spirit have their minds set
on what the Spirit desires. The mind governed by the flesh is death, but the
mind governed by the Spirit is life and peace. The mind governed by the flesh
is hostile to God; it does not submit to God’s law, nor can it do so.” 80
From a Christian point of view, the mind plays a very important role in the
choices we make. Choices about the foods we eat, the priorities we set, and the
choices we make about how we will live. Many of these choices affect our
health. One would think that Christians follow a common sense approach to
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health but many are guilty of indulgence affecting their health. We often talk
about our attitudes as having an effect on our health and our diet, of course.
One recent study even showed that our gut bacteria affects our mood and
rumination lessening the frequency of sad thoughts. 81 Surprisingly, even the
Pope (Francis) has been advised by Vatican doctors to stop eating pasta because
of his significant weight gain which is affecting his other health issues. 82 The
choice to smoke or not, drink or not, do drugs or not, sleep or not, exercise or
not and to ‘party’ or not all stem from the mind. The choice to follow God’s
recommendations and instructions are in our best interest. Regardless of our
faith, or lack of it, the right choice instructions are available to all who seek
them. The conscious decision to move away from God’s mindset leads man into
his own destruction. “Wilt thou be made whole?” Is a great question because
to be made whole implies that one’s mind is turned towards Christ and that the
‘flesh’ then follows.
There is evidence Biblical evidence that Jesus heals in mental health..
Although many may want to see healing as spontaneous recovery of the sick or
mentally ill, good health practices also benefit health outcomes. Taiwanese
researchers studying Alzheimer’s disease found that in their research study
group, Christian women had a significantly lower rate of Alzheimer’s disease
than those of other or non-religious groups. This was even more significant
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when the women also exercised regularly. 83 Other researchers conclude: “There
is good evidence that religious involvement is correlated with better mental
health in the areas of depression, substance abuse, and suicide; some evidence
in stress-related disorders and dementia; insufficient evidence in bipolar
disorder and schizophrenia, and no data in many other mental disorders.” 84
What is important to realize is not that Jesus heals necessarily
spontaneously, but that Jesus heals in relationship. The process may be slow. In
mental health issues care and time are essential. Jesus has provided through
His body, the church, a path of social interaction, worship, praise, community,
caring, support that should not be underestimated by policy makers in today’s
healthcare model. Jesus said the following words;
“Come to me, all you who are weary and burdened, and I will give you
rest. Take my yoke upon you and learn from me, for I am gentle and humble
in heart, and you will find rest for your souls. For my yoke is easy and my
burden is light.” 85
The church, unlike the medical profession, is not regarded as the authority
in healing the sick. The medical profession has, over the centuries, taken on that
role and authority. Perhaps it is time for the Church to re-engage in what it has
lost.
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Why are the situations such as mental illness and infectious diseases
important to us? They are important to the church because Christ has
demonstrated a compassion, willingness, capability and the authority to heal
sufferers of the like in Biblical times. Christians have a model to follow in
compassion and willingness, though we may lack a full understanding of the
authority to heal as Jesus did. The church, unlike the medical profession, is not
regarded as the authority in healing the sick. The medical profession has, over
the centuries, taken on that role and authority. Through proper medical care,
many stigmas of disease have also been lost and sufferers once stigmatized may
enjoy normal family and work relations.
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Chapter 4: The Heart
“Trust in the LORD with all your heart and lean not on your own
understanding.” 86
Having considered some of the mental health issues, it is time to also
to consider ‘cardiac’ issues, more commonly known as matters of the heart.
Strangely enough, when the heart of man is so closely related to his spirit and
his soul, and all the medical evidence that Jesus heals today has been weighed,
the one area of research that stands out is that of heart patients. Why does this
research stand out? It is because the evidence that we have has shown that heart
patients actually worsen with prayer. 87 In the study those who knew they were
being prayed for fared less well than those who were not aware of being prayed
for. “Being aware of the strangers' prayers also may have caused some of the
patients a kind of performance anxiety” 88 said one the authors of the study. One
would think that prayers are prayed with good intent, asking God for help. The
last news Christians would want to hear is that Jesus does not heal but he
actually makes you sick.
Indeed, God can make you sick 89 but for now let us concentrate on a
more proper cardiac examination. The physician’s cardiac examination
includes auscultation. Auscultation is listening to the sounds of the beating
heart. The physician listens to the beat and rhythm but also searches for
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anomalies such as skipped beats, bruits and soufflés. These abnormal sounds
are evidence of abnormalities and provide the physician with clues about how
to treat the patient’s heart condition. Jesus also examines the heart but He does
so somewhat differently. He ‘auscultates’ the human heart but He listens to
what is said exiting the mouth. This is His own diagnostic criteria:
“
Don’t you see that whatever enters the mouth goes into the stomach and then
out of the body? But the things that come out of a person’s mouth come from
the heart, and these defile them. For out of the heart come evil thoughts—
murder, adultery, sexual immorality, theft, false testimony, slander.” 90
What sinner would consent to a cardiac examination performed by Jesus?
December 3, 1967 was a special day. On that day something happened
that was so extraordinary, that how we look at the person’s heart has changed
forever. On that day, Dr. Christiaan Barnard placed a new heart into a man
named Lewis Washkansky. The donor heart came from a young woman named
Denise Darvall. 91 Although the new heart functioned well Washkansky died of
pneumonia eighteen days later. Man has made progress in maintaining the
functional performance of the human heart including the use of stents, blood
pressure medications and surgical interventions.
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Can a man enter a church and be healed of his heart condition?
Secondly, can man enter a hospital and be healed of his heart condition? Most
commonly we see the second as a reality. Cardiac patients enter hospital,
recover after treatment and go home. A study in Denmark has even shown that
of 376 patients entering a hospital for acute coronary care 74 % said that they
obtained “no comfort at all” from religious or spiritual beliefs and only 5%
responded favorably. Denmark is predominately secular. Research authors also
offer a most remarkable insight. Religious involvement has become a marker
for desperate patients, identifying them as those in “psychological distress.” 92
One has to ask, has man fallen so far away from ‘Yahweh Rapha’ that he is
considered to be at serious psychological risk if he even considers God in the
healing process?
On the one hand we have an example of man’s ability to heal himself
without any need for God. On the other hand, we have a God who claims to be
our healer, who is rejected by many to the extent that it is considered a marker
of psychological distress to trust in Him. How will the church defend itself
against such phenomena? Under these circumstances, the last thing the church
needs to do is claim victory over coronary illness in the name of Jesus and
declare members healed. The church must start by defending spiritual
statements in a spiritual light and show how a relationship in Christ may affect
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our hearts spiritually first, and physically second. From one research study in
Brazil there may be a slight hint that this may actually be the case. Of fourteen
different factors studied known to increase the risk of cardiovascular disease,
religious or spiritual persons fared better than non-religious or spiritual
persons on twelve factors. These factors included “less cigarette smoking, lower
serum cholesterol, lower pro-inflammatory markers, lower blood pressure, less
sedentary activity, less alcohol use/abuse, better diet, lower stress level, less
social isolation, lower hostility, lower pessimism, less hopelessness, lower
anxiety, less depression, and less unhappiness.”
93,94
Before the church can leap for joy, however, it should be noted that the
definition of ‘religious’ used was: “beliefs, practices, and rituals related to the
transcendent, where the transcendent is God, Allah, HaShem, or a Higher
Power in Western religious traditions, or Brahman, manifestations of Brahman,
Buddha, Dao, or ultimate truth/reality in Eastern traditions. This often involves
the mystical or supernatural. Religions usually have specific beliefs about life
after death and rules about conduct within a social group. Religion is a multidimensional
construct that includes beliefs, behaviors, rituals, and ceremonies
that may be held or practiced in private or public settings, but are in some way
derived from established traditions that developed over time within a
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community. Religion is also an organized system of beliefs, practices, and
symbols designed (a) to facilitate closeness to the transcendent, and (b) to foster
an understanding of one's relationship and responsibility to others when living
together in a community." (76)
Spirituality for purposes of the above research has been defined as
being “distinguished from all other things — humanism, values, morals, and
mental health — by its connection to that which is sacred, the transcendent. The
transcendent is that which is outside of the self, and yet also within the self —
and in Western traditions is called God, Allah, HaShem, or a Higher Power,
and in Eastern traditions may be called Brahman, manifestations of Brahman,
Buddha, Dao, or ultimate truth/reality. Spirituality is intimately connected to
the supernatural, the mystical, and to organized religion, although also extends
beyond organized religion (and begins before it). Spirituality includes both a
search for the transcendent and the discovery of the transcendent, and so
involves traveling along the path that leads from non-consideration to
questioning to either staunch non-belief or belief, and if belief, then ultimately
to devotion and finally, surrender." (76)
The Christian God is a jealous one. “ Do not worship any other god, for the
LORD, whose name is Jealous, is a jealous God.” 95 Although there is an ever
increasing amount of research into health, religion and spirituality, the
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Christian church does not yet seem to have any clear cut advantage over other
religions or spiritual beliefs when it comes to health as indicated by research.
Yet the Christian mindset is that other Gods are inferior or subordinate to
Christ. Jesus is the name above all names such “that at the name of Jesus every
knee should bow, in heaven and on earth and under the earth.” 96 This leaves the
church with quite a conundrum to resolve its own view in advocating Yahweh
Rapha as healer to His own people.
Medicine has come a long way since the Lewis Washkansky obtained
his new heart in 1967. The Christian God has on the other hand been in the ‘new
heart’ business for generations.
“I’ll give you a new heart. I’ll put a new spirit in you. I’ll cut out your stone
heart and replace it with a red-blooded, firm-muscled heart. Then you’ll obey
my statutes and be careful to obey my commands. You’ll be my people! I’ll be
your God!” 97
A new heart is apparently more than just a heart transplant as it is coupled with
a new spirit. A new spirit is by medical definition impossible, as medicine pays
no heed to the spirit of man.
What is this new spirit and how does this it affect our hearts spiritually,
and ultimately our hearts physically? When God speaks of a new spirit He
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speaks of his own Holy Spirit. The Holy Spirit is an actual spirit which guides
and instructs the heart of man. Unlike a donor physical heart of man, the Holy
Spirit also changes the spiritual heart of man. The heart of man becomes more
inclined towards the heart of God. Paul says:
“What we have received is not the spirit of the world, but the Spirit who is
from God, so that we may understand what God has freely given us. This is
what we speak, not in words taught to us by human wisdom but in words
taught by the Spirit, explaining spiritual realities with Spirit-taught
words. The person without the Spirit does not accept the things that come from
the Spirit of God but considers them foolishness, and cannot understand them
because they are discerned only through the Spirit.” 98
Why is this important to health? Be one faithful to Christ or not, the Bible
teaches that God created man. Although not all agree about creation, by
assuming it to be true, for sake of argument, one can look beyond the creation
argument to obtain further ramifications for living a healthy life. God has
provided a spiritual, but also a physical example of healthy living. He provides
instruction on healthy eating habits, healthy foods and also rest. All of these are
important in health. To walk in relationship with Him is far more that attending
church on Sundays. A relationship with God brings peace of mind and a
disciplined lifestyle and associated health benefits because it is indeed a better
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way. Profoundly though, He also provides choice to follow His way or to reject
it. It seems that the latter is becoming the more modern trend. Research
conducted in Europe demonstrates that it may be possible that secularization
may be related to increased chronic health problems associated with being
overweight, smoking, sedentary lifestyle, and excess alcohol consumption. 99,100
Wisdom may indeed be to follow the plan God has outlined for man,
to give him a new heart. To then also “not lean on our own understanding”.
Herein lies the crux of the matter. Man thinks he knows better and it is making
him sick.
“Trust in the LORD with all your heart and lean not on your own understanding.”
(Proverbs 3:5)
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Chapter 5: Prayer
Just think about it for a moment. Is it really ridiculous to take a few
minutes of our day to talk with God? If we believe, then it is as normal as having
breakfast. If we don’t believe, then it’s either a complete waste of time or we
tolerate it as some means of clearing our minds for the day. We ask God for His
help with all kinds of things and we can talk about our illnesses. ‘Why? Why?
Why?’ We cry out when we simply cannot understand why an omnipotent God
would allow such suffering on earth that is exactly the opposite to how His will
is described in the Lord’s prayer: “as it is in heaven.”
At some point a medical professional will surrender all his knowledge
and training to admit that we do not have all the answers. 101 At some point we
will hear a priest confess the same. And yet both professions can understand
the human tenant that we are finite human beings. When is it, regarding illness,
that we should begin to pray? Is at the onset of a headache? After the headache?
Perhaps long before the headache. Why pray when we are feeling no pain or
even feeling great? Indeed, why do we even consult God about our health? Are
we actually so desperate that we need to consult God about our health or
anything else for that matter?
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Although Christians recognize much healing comes through the works of
the medical profession, including nursing, even when the medical professionals
may not even acknowledge God, Christians also realize that the Christian
ministry of healing is rooted in prayer. Secular agencies are rather rooted in
human achievements. “It is Christian prayer— with all that implies in terms of
relationships with God and with each other—that marks the difference.” 102
God promised us eternal life. Jesus came to give us the abundant 103,104,
105
life. Somewhere in the mix of those two is the essence of a physical life full of
vigor in every sense of the word. Somewhere is also the spiritual life full of
“shalom”, in every sense of the word. Why is the word “shalom” important?
Shalom is important because when understood, it encompasses a vast array of
meanings which, when taken to encompass the full range of meanings,
summarizes God’s blessings into one word. Shalom means peace. Peace with
God brings the blessings of God. The blessings of God are not only future
blessings, in an everlasting life with God but are also for this present kingdom
“on earth as it is in heaven.”
“My son, do not forget my teaching, but keep my commands in your heart, for
they will prolong your life many years and bring you peace and prosperity.” 106
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From the verse above we read that God’s commands and teachings
“prolong your life many years”. This is vital information to any Christian
thinker who is somehow involved in healthcare. This verse demonstrates that
keeping God’s commands in one’s heart has a health benefit of prolonging one’s
years. If Jesus has come to give us an abundant life which includes forgiveness
of sin through repentance, He also encompasses the “shalom”, or peace, with
God in the full meaning of the word.
When we talk to God we usually use words or thoughts and call it
prayer. 107 How is it that prayer helps us in health? What are the dynamics
involved? When two people talk between themselves in a conversation there is
some kind of dynamic in play. That is to say that they may agree as
demonstrated by nodding of the heads. They may disagree as demonstrated by
shaking of the heads. One may have a very strong point to make as
demonstrated by banging one’s fist upon the table. All the while each party in
the conversation is thinking and creating impressions in their own minds. What
dynamics are at play when we converse with God about in our prayers? What
can we learn about ourselves and our health when we study the dynamics of
prayer?
At some time, we have all probably had discussions on how to pray.
What to pray is also something we need to learn. If we take a further step
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ackward and understand what prayer is, that is to say, how prayer is put
together, then we can input our prayer into an already prayer-primed freeway.
God is separated from man, as illustrated by the horizontal arrow in
the diagram below, and prayer is our pathway between the two. 108
God
Man
This is really quite a simple diagram, but when we think about it, there is more.
We know that prayer is a pathway between God and man. We also know that
prayer, in a Christian sense, requires a listener who is able to access our prayers
and respond. If we look at the simple diagram of prayer, we see that we are
separated from God physically, but we are able to communicate through prayer.
This pathway usually seems unilateral. That is to say, we often find ourselves
doing all the talking.
If we expand this diagram to include deeper thoughts and then also
expanded those thoughts, we could end up with arrows pointing in all
directions. For simplicity’s sake, we can view the anatomy of prayer to expand
our minds about what we actually think is going on.
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We have to allow for the words of Soren Kierkegaard who said, “Prayer
does not change God, but it changes him who prays.” 109 This would mean that
when we ask God something, He may respond to us within a thought. That
thought may be a solution to our problems. By acting on that thought, we come
to realize that our attitudes may play some role in prayer. A short example
might be to forgive someone for insulting us.
Part of a prayer response may simply be in the form of clear thinking. When
we pray, we may find a solution to a problem that appears to come from
within us. Even though we are praying toward God, whom we generally see
as being outside of us and usually very far away, an idea or thought from
Him may suddenly pop into our head. 110 Whether prayer is directed to a God
or not, some aspects of the benefits of prayer must come from clear thinking.
This would describe why so many people take time to pray. The following
diagram illustrates this concept.
God
Invisible boundary between God and man
During prayer,
God may
enlighten us
During prayer, we may
enlighten ourselves
(clear thinking,
meditation)
Man
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The returning arrow above indicates that some prayers are a way of
enlightening ourselves through clear thinking. We could argue that this is one
method by which God responds to us. We know from Biblical reference that He
knows what we will ask even before we ask.
You know when I sit and when I rise; you perceive my thoughts from afar.
You discern my going out and my lying down; you are familiar with all my
ways.
Before a word is on my tongue you, LORD, know it completely (Emphasis
added) 111
But when you pray, go into your room, close the door and pray to your Father,
who is unseen. Then your Father, who sees what is done in secret, will reward
you. And when you pray, do not keep on babbling like pagans, for they think
they will be heard because of their many words. Do not be like them, for your
Father knows what you need before you ask him. (Emphasis added) 112
We might ask if the speed of response is so fast that we don’t think it
actually came from God or if the clear thinking process is at work. The
supersonic speed of thoughts coming into our minds does not exclude them as
originating from God.
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We also have examples of the speed of prayer responses which show
that responses to prayer may be experienced in a real way. These two practical
examples show us that clear thinking is not the only response to prayer and that
God is already at work even before we ask.
“When I came to the spring today, I said, ‘LORD, God of my master Abraham,
if you will, please grant success to the journey on which I have come. See, I
am standing beside this spring. If a young woman comes out to draw water
and I say to her, ‘Please let me drink a little water from your jar,’ and if she
says to me, ‘Drink, and I’ll draw water for your camels too,’ let her be the one
the LORD has chosen for my master’s son.”
“Before I finished praying in my heart, Rebekah came out, with her jar
on her shoulder. She went down to the spring and drew water, and I said to
her, ‘Please give me a drink.’ She quickly lowered her jar from her shoulder
and said, ‘Drink, and I’ll water your camels too.’ So I drank, and she watered
the camels also.”(Emphasis added) 113
In Acts, we find a second example of the response to prayer in a fast and
practical way.
“Now there was a believer in Damascus named Ananias. The Lord spoke to
him in a vision, calling, ‘Ananias!’
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‘Yes, Lord!’ he replied.
The Lord said, ‘Go over to Straight Street, to the house of Judas. When you get
there, ask for a man from Tarsus named Saul. He is praying to me right
now. I have shown him a vision of a man named Ananias coming in and
laying hands on him so he can see again.’” (Emphasis added) 114
As Christians, we give God the glory for everything. 115 However, if we
compare notes with the secular world, many would argue that we are not in
contact with God through prayer, but rather more in contact with a higher level
or method of communication. They may still call it a spiritual plane, but it is by
definition a plane evidently expressing the absence of the concept of an intimate
Christian God.
When we look at the secular world’s concept of prayer, we find that
many refer to prayers for healing as some kind of telepathy 116 . This would mean
that we can communicate with or influence each other from a distance. This is
often coupled with an explanation that we are all connected somehow. That is
to say, we pray, concentrate, chant, and meditate on a level by which our minds
influence each other. I have to point out that this is not within the traditional
paradigm of Christian prayer.
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God
Invisible boundary between God and man.
Man 1 telepathy Man 2
One man’s mind
to another man’s mind
In this context, I suggest that as Christians, when we pray for another
person’s healing through intercessory prayer, we should be praying from our
hearts, not our minds. Our hearts are much stronger than our minds. 117 When
we pray with our hearts, we direct our prayers to God. We ask God to influence
the life of another person positively. This concept is expressed as a satellite
prayer.
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I call this a satellite prayer because we pray for another person through God.
That is, we pray to God first and usually in the name of Jesus Christ. If God
chooses to respond, He can do so by blessing the prayer subject (man 2).
Therefore, any effects of prayer are by God’s influence and not by any power
that we may have. This is how we all should be praying on a Christian and
Biblical basis. We are not, nor have we ever been, gods but we were made to be
in relationship with one God. We have been given authority in Christ under the
umbrella of relationship within God’s set parameters for our lives, and we must
exercise that authority to demonstrate both our relationship with Him and His
authority over darkness in the spiritual realm.
There are times when we may lose satellite communications and
experience silence or no answer to prayer. 118 I remember as a child that we had
to wait to hear from astronauts in space because they were on the dark side of
the moon. There were many hours of radio silence. Such silence is not unusual
in prayer. Spiritually speaking, God is always within reach; however, on a
practical level, He may not always be answering His telephone. God remains
invisible to us.
We also need to remember that in its application, prayer is often
opposed. If we apply five points of resistance to the simple prayer model above,
then we can see how satellite communications may be interrupted.
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For the example of one person praying for another’s health, (man 1 and
man 2), I have identified five points of resistance. A point of resistance is simply
anything that may impede prayer at a given point. We know from the Biblical
story of Daniel that an angel was delayed for three weeks while responding to
Daniel’s prayer.
“A hand touched me and set me trembling on my hands and knees. He said,
“Daniel, you who are highly esteemed, consider carefully the words I am about
to speak to you, and stand up, for I have now been sent to you.” And when he
said this to me, I stood up trembling.
Then he continued, “Do not be afraid, Daniel. Since the first day that you set
your mind to gain understanding and to humble yourself before your God,
your words were heard, and I have come in response to them. But the prince
of the Persian kingdom resisted me twenty-one days. Then Michael, one
of the chief princes, came to help me, because I was detained there with the
king of Persia.”” (Emphasis added) 119
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It is therefore Biblically founded to realize that God’s response to prayer
may be resisted. On the following diagram, I have labeled this point R1
.
There are other points of resistance. One of the last places we want to
look is within ourselves. So perhaps that is a good place to start. Right where it
hurts the most. There will come a time when God asks us to look at ourselves.
He may press on our sore spots and ask, “Does it hurt here?” When He asks the
question, He is really preparing our hearts and minds for some major
renovations.
We have at least two points of resistance within us. The first is within
our mind. There are battles going on in our minds all the time 120 . These are
battles of good and evil but also battles against us. The mind is where we try to
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figure things out. We have a free will against which we struggle to choose for
our own egos, satisfaction and pleasures, biblically known as the flesh 121 ,
One’s will, for the purposes of this example, is found within the mind. We
therefore must label a second point of resistance within our own minds as R2.
Even when we have overcome the resistance in our minds, we may yet
oppose ourselves. We do this by hardening our hearts. We may choose not to
pray out of bitterness, jealousy, hatred, fear, or a host of other factors which
prevent us from fully extending our hearts in prayer. This puts the point of
resistance within us, and it is deeply seated within our hearts (R3). From Psalms
we see that the attitudes of our hearts may hamper our communication with
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God. “If I had cherished sin in my heart, the Lord would not have listened.” (Psalm
66:18)
Secondly, we read in Revelations 2, that when Jesus warns the church
in Thyatira, He is searching both their hearts and their minds, and He is judging
the church according to what He finds in their hearts and minds: “Then all the
churches will know that I am he who searches hearts and minds, and I will repay each
of you according to your deeds.” (Revelation 2: 23) (Emphasis added)
Our hearts and minds are intensely valuable and critically important
when dealing with each other and with God.
This is probably grossly
underestimated in our material world. Yet we should be encouraged by
knowing that although we carry sin in our hearts and minds, the sincerity of
our hearts is monitored by God. We should cherish the thought that it may not
be our prayer that causes God to move but His mercy and grace which is given
freely on His initiative that may bring results to prayer. When God presses on
our aching or hardened hearts or our deceitful minds asking if it hurts, we
should take steps to correct our ways.
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It is vitally important to recognize that we may harbor points of
resistance to prayer within our own hearts, but it is equally important to know
that God is willing to help us when our hearts are right with Him. King Asa of
Judah learned this the hard way when he relied on another king to help him
rather than relying on the Lord. He could have received the benefits of God’s
strength but chose the strength of another man instead, and it cost him dearly:
“For the eyes of the LORD range throughout the earth to strengthen
those whose hearts are fully committed to him. You have done a foolish
thing, and from now on you will be at war.” (2 Chronicles 16:9) (Emphasis
added).
You would hope that we learn from our mistakes, especially when we
have been clearly warned. Yet in Asa’s case, he failed to heed His warning.
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“In the thirty-ninth year of his reign Asa was afflicted with a disease in his
feet. Though his disease was severe, even in his illness he did not seek
help from the LORD, but only from the physicians.” (2 Chronicles 16:12)
(Emphasis added)
If we as humans have two points of resistance to prayers within us, then the
recipient of our prayer must also have the ability to resist incoming prayers and
blessings. If we want to receive blessings from God, we have to actively choose
to accept them. Remember that the word “accept” in its original Greek122 form
requires some aspect of us to be active; hence we have the need not only to
accept (receive) but also to “take”. If we want to take care of a situation
ourselves, then we may act in the absence of God. Even if God wanted to bless
us, we may resist Him in our hearts or minds. Therefore, these points of
resistance are labeled R4 (prayer subject’s mind) and R5 (prayer subject’s heart).
Again, biblically we can see how our hearts and minds can work to resist God.
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Daniel explains this concept to the king:
“O king, the Most High God gave your father Nebuchadnezzar sovereignty
and greatness and glory and splendor. Because of the high position he gave
him, all the peoples and nations and men of every language dreaded and feared
him. Those the king wanted to put to death, he put to death; those he wanted
to spare, he spared; those he wanted to promote, he promoted; and those he
wanted to humble, he humbled. But when his heart became arrogant and
hardened with pride, he was deposed from his royal throne and
stripped of his glory. He was driven away from people and given the mind
of an animal; he lived with the wild donkeys and ate grass like cattle; and his
body was drenched with the dew of heaven, until he acknowledged that the
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Most High God is sovereign over the kingdoms of men and sets over them
anyone he wishes.” (Daniel 5:18-21). (Emphasis added)
Is it any wonder that prayers for healing don’t always work? If we don’t
recognize at least these five points of resistance, then we cannot bypass the first
five obvious barriers to achieving improved health through prayer. Do
Christians have any health benefits from faith as compared to the secular world?
Is the medical approach not a more rational methodical approach to healthcare?
What model of living has the world accepted? It is clear that as Christians we
continually fail in living up to Gods’ standards but that is exactly why he has
given us Jesus.
There is a great groundswell of awareness within the Christian healing
ministries that we need to be healed spiritually and emotionally. We are
becoming aware that there may be many areas within us that need healing. We
need to realize that decisions we make within our hearts and minds may hurt
another person. That is, we may use the very points of resistance within
ourselves as an offensive weapon against another person.
Sticks and stones may break our bones, but words really do hurt us. 123
Oh yes, words can cause inner wounds. Words can scar us on the inside for life.
Insults may wound us so deeply that we spend a lifetime hiding, licking, or
denying them.
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I doubt any of us can deny having ever been insulted. If we are honest
with ourselves, we will all remember something in our childhood that has hurt
us. A school teacher may have called us stupid. Parents may have said
something out of frustration or even worse, intentionally, that shook us to the
core. We may even remember a childhood heartthrob who rejected us in some
way. We all understand the pain.
If we take our Christian savior, Jesus, as a model, then we can see that
He understands our pain. He was abandoned by His closest friends, (Peter). He
was betrayed with a kiss from within His own ranks, (Judas). He was also put
to death by us as the human race. We were the very ones He was trying to save.
What an insult!
Yet He asks His father to forgive us. What a response! If we consider
His earlier words about forgiveness, “seventy times seven,” then we can begin
to comprehend how deeply we insulted Him and how graciously He forgives
us. The next time we are insulted, we would do well to remember that our best
response to being insulted is to forgive.
“Then came Peter to him, and said, Lord, how oft shall my brother sin against
me, and I forgive him? Till seven times? Jesus saith unto him, I say not unto
thee, until seven times: but, until seventy times seven.” (Matthew 18:21-
23). (King James Version)
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In prayer, we can all express our pains to God. We can complain about
feeling the pains we feel or we can ask God how to handle the pain or even to
remove the cause of our pain. During prayer, many things may be revealed to
us about ourselves. Trying to remember Biblical examples of forgiveness during
prayer may help us to forgive ourselves and others. Forgiveness has often
proved to be a major healing tool. When we pray, we don’t need to see big bolts
of lightning crossing the sky or hear a booming voice in answer to our prayers.
Many answers or responses to prayer are silent. Answers in this form come to
us from the inside.
Think about insults, curses, and accusations that have been said against
you. No doubt you have at times felt hurt. We would all do well to remember
that we sometimes also hurt others. Those offensive weapons are within us. We
need to learn to “hold our fire.”
Out of the same mouth come praise and cursing. My brothers, this should not
be. Can both fresh water and salt water flow from the same spring? (James
3:10-11)
When we use our offensive weapons against each other, we fire
horizontally and no longer aim vertically toward our satellite, God.
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God
R2 R3 R4
R5
Man 1 Man 2 (Target)
We see that our satellite prayer has ceased to exist and that we have
changed our prayer subject into a target. We are now firing our hearts and
minds horizontally at each other. This is clearly an ungodly situation as we have
sidelined God.
Thankfully, there are several godly ways by which we can influence
each other’s health. We have the primary weapon of prayer. We also can be
carriers of the truth, which can set others free from bondage. We may also
provide shelter or a place to rediscover God. We do this by inviting hurting or
sick friends into our homes or by visiting them in theirs. We may sometimes
present God’s peace by being neutral and not being dragged into arguments.
We should recognize that we can more often help by listening rather than
talking. Sadly, we often learn this concept by way of our well-intended but
costly mistakes.
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We may bring health by encouraging the weary and helping to restore
and strengthen them. We may allow God to speak through us and bring His
words of love, restoration, and healing. Of course, we can do the obvious and
take our sick loved ones to a doctor or hospital for medical care.
Even though there are several actions on our part that may supplement
or aid the physical healing process, God may also act independently of us by
initiating healing in His own way. We see an example of this at the pool of
Bethesda where the sick waited for an angel to “stir the waters” 124 so that the
first to enter into the pool would be healed. In this example, we see that God
was credited with taking the initiative to stir the waters, and then we see Jesus
taking the initiative by approaching a man with the intention of helping him.
“One who was there had been an invalid for thirty-eight years. When Jesus
saw him lying there and learned that he had been in this condition for a long
time, he asked him, “Do you want
to get well?” (John 5:5-6)
Although there are many ways we can help our fellow man to recover
from illness, spiritually speaking, we are left with one other alternative. The
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only other way to influence a second person is to use a command in Jesus’ name,
on His authority, which will be discussed in coming chapters.
When we study the anatomy of prayer, we need to consider all the
different components of prayer. We also need to understand the construction
of the prayer. A man or woman must surely be projecting more than just words
into space. We have seen that our minds are involved in prayer. We need to
think while praying. Without utilizing our minds in prayer, our prayers would
best be described as “mindless”.
Jesus must have been aware of the battles that take place within our
minds. Therefore, our minds must be a major target for opposition attacks. We
cannot underestimate that major battles are won and lost between our ears. We
are warned specifically to guard our hearts for the same reason. Above all else,
guard your heart, for it is the wellspring of life (Proverbs 4:23).
So long as you live, your heart is beating. Your heart is a vital organ.
This simply means that you cannot live without it. Your heart pumps blood,
reaching every cell in your body. Your heart is also, metaphorically speaking,
the most intricate aspect of who you are. While your mind thinks, your heart
knows when your mind is lying. Your heart is so essential that it is what God
uses to determine who you really are. 125 Your sincerity is measured by your
heart. Spiritually speaking, heavenly battles are fought over your heart.
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We see from several Biblical references that our hearts are a target. In
the following passage, we see an element of greed creeping into the heart of
Ananias which costs him dearly.
“With his wife's full knowledge, he kept back part of the money for himself, but
brought the rest and put it at the apostles' feet. Then Peter said, “Ananias, how is it
that Satan has so filled your heart that you have lied to the Holy Spirit and have kept
for yourself some of the money you received for the land? Didn't it belong to you
before it was sold? And after it was sold, wasn't the money at your disposal? What
made you think of doing such a thing? You have not lied to men but to God.” (Acts
5:2-4) (Emphasis added).
Peter rightly points out that Ananias’s heart had been targeted and
subsequently struck. Then Peter goes further by stating that the damage done
is to God, not to men. Once again we see how we, through our actions, are
continually impeding God’s work. Our hearts are weak, so it is imperative that
we fortify and guard our hearts and minds. God has, however, provided for
our weak hearts. Just as we encounter battles for our hearts, He also is able to
reinforce our hearts with His love. From the following passage we see that His
timing for reinforcing our hearts is perfect:
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“Not only so, but we also rejoice in our sufferings, because we know that suffering
produces perseverance, perseverance, character; and character, hope. And hope does
not disappoint us, because God has poured out his love into our hearts by the Holy
Spirit, whom he has given us. You see, at just the right time, when we were still
powerless, Christ died for the ungodly.” (Romans 5:3-6) (Emphasis added).
“Sarah became pregnant and bore a son to Abraham in his old age, at the very time
God had promised him.” (Genesis21:2)
The rise and fall of our faith and our actions are determined from
battles won within us. Perhaps this awareness appears too simple when we
look for more complex reasons for the workings of prayer. However, I think
that our battles are won on very simple terms. They are won by the decisions
we make, within our hearts and minds, to move ahead in faith. We seem to be
looking to complicate matters by dwelling on adding ingredients of doubt
when it is not necessary. This puts our hearts at great risk. The heart is a vital
organ. It is the birthplace of our faith. It is vital for Christians’ involved in the
healing ministry to be self-aware of spiritual battles taking place within their
hearts and minds which may impeded the Spirit of God within them. Thereby
weakening a Christians effectiveness in a prayerful healing ministry.
“When anyone hears the message about the kingdom and does not understand
it, the evil one comes and snatches away what was sown in his heart. This
is the seed sown along the path.” (Matthew 13:18-20) (Emphasis added).
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From this passage we see that God does not target our minds primarily
but sows His seed in our hearts. The heart is to be nurtured and loved. It is the
place where our relationship with God grows. It is so vital, in fact, that God
has chosen to communicate with us in this place rather than between our ears.
Perhaps our hearts are the true measure of who we are. Our minds allow us to
act out or reflect the intent of our hearts. However, our minds can override the
accent of our hearts. We therefore need to exercise control over our minds.
Jesus gives us instructions for prayer that may help keep our minds
focused and help to make concise decisions. Jesus also asks us to keep our
prayers concise so that our minds don’t wander:
“But when you pray, go into your room, close the door and pray to your Father,
who is unseen. Then your Father, who sees what is done in secret, will reward
you. And when you pray, do not keep on babbling like pagans, for they think
they will be heard because of their many words. Do not be like them, for your
Father knows what you need before you ask him.” (Matthew 6:6-8)
Surely a babbling prayer only broadens the target of doubt and gives an
enemy more to shoot at. Even when thinking about prayer and our
communication pathway with God, we need to continually remind ourselves
that we do not have to dwell on the construction of our prayers and all the
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different parameters of prayer. God understands us whichever way we pray.
He understands us because He is constantly listening to our hearts. If we are
praying for someone else’s healing, you can be assured that He is also
listening to their hearts. God may not only be listening to our hearts, but He
may be actively searching for a way in.
“Here I am! I stand at the door and knock. If anyone hears my voice and opens the
door, I will come in and eat with him, and he with me.” (Revelation 3:20).
Submission to Him may remove the constraints that we place upon
Him and allow Him to work unimpeded 126,127 . If He is waiting for us to let Him
in, then we could argue that He waits for us to turn to Him rather than trying
to do things ourselves like King Asa did. Remembering that God is sovereign
takes much of the burden from us, especially when we pray in Jesus’ name.
We should know that if there are points of resistance to our prayers,
then there are two forces active, one pushing outward from within us and
another pushing back against us. If we stop and think about it, we could be
saving time and energy by allowing God to do the pushing for us. After all, He
is stronger than the opposing forces. God can push for us because, biblically
speaking, His spirit resides within us. Therefore, we must allow that part of
Him that dwells within us to work for us.
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“Come to me, all you who are weary and burdened, and I will give you rest.
Take my yoke upon you and learn from me, for I am gentle and humble in heart,
and you will find rest for your souls. For my yoke is easy and my burden is
light” (Matthew 11:28-30).
When Jesus carries our cares and burdens, He helps us in our physical
world, but He is also active in the spiritual world.
How much of what we have written in this chapter does the medical
profession acknowledge? I would have to argue that it would be very little.
Does the church have to convince the medical profession that Jesus heals? Is the
church accountable to anyone other than Jesus Christ? Has the church not even
deliberately referred its own members towards the medical model? 128 Of course
it has.
Conversely, is the Medical profession in any way seeking answers from
God? I would think that that is certainly not the case. How then will the two
groups ever reconcile? Perhaps the answer lies in the healthcare model that
most of the western world has adopted as we know it presently. Christians go
to a medical doctor for help just as readily as secular patients. Christians can
expect help for medical conditions, regardless of their faith, but should not
expect medical professionals to reflect the patient’s faith or beliefs. Of course
this is a universal statement as there are many individual faithful medical
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practitioners of all faiths, as well as agnostics and atheists, equally set on
helping their patients recover from illness.
If Jesus heals He must have left a pathway to follow which is faithful,
sensible, rational and reproducible. Prayer draws us closer to Him and the
closer our walk, the more the spiritual life in Christ (shalom) will spill over into
our physical life so that we may indeed live an abundant life. The priority of
Jesus is for your soul not your body even though sometimes healing first, may
lead to faith later.
“May God himself, the God of peace, sanctify you through and through. May
your whole spirit, soul and body be kept blameless at the coming of our Lord
Jesus Christ. The one who calls you is faithful, and he will do it.” 129
Shalom is a peaceful and abundant blessing. As a greeting Shalom is an
expression of goodwill. As a prayer Shalom is an imparted expression of
goodwill. Shalom as a gift from God is to experience the fullness of His
salvation.
“To experience healing isn’t just to experience freedom from sickness
and illness, or problems of suffering. Healing is a sign of what the Old
Testament calls ‘Shalom’ (peace, salvation) as the establishment or
restoration of right and reconciled relationships, now and at the end of
time.” (Jacques Mattey) 130
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Chapter 6: Post Hoc, Ergo Propter Hoc
Post hoc, ergo propter hoc is a Latin label used to describe cause and effect.
In the context of prayer and healing and whether or not Jesus heals, Christians
love to celebrate and give glory to God when they see, or experience, friends
being healed after prayer takes place. “If event B follows event A, then B was
caused by A.” 131
We seem predisposed to faulty reasoning. Why is credit so often (and
erroneously) awarded to direct effect of a treatment, when it may often be the
disease's natural progression to regress in time, or perhaps also when a placebo
effect has brought real recovery?
Is this something that Christians are guilty of? I would have to argue
that as a collective we most certainly are. If we restate the statement above this
way: in a Christian context, because real improvements often follow even an
ineffective prayer, the prayer (thus God) often is awarded credit even when it
is logically not necessarily directly deserved. Or more simply put; it does not
mean God was acting directly upon the situation but that other factors may also
be involved. When Christians and prayer subjects assume that improvements
following prayer resulted directly from prayer, they often are being victimized
by this cognitive fallacy. This argument is summarized well by the lyrics of
Simon and Garfunkel’s The Boxer: “A man hears what he wants to hear and
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disregards the rest.” 132 How many of our healing testimonies exactly fit this
model? 133
Global Awakening, (GA), an evangelical group have claimed
thousands of healing testimonies during their international crusades. “Global
Awakenings does not bring any diagnostic equipment or medical personnel to
conferences, nor is there any systematic effort to track whether people continue
to claim healings the next day, let alone the next year. Internet-published trip
“statistics”—the term used by GA for an unsystematic tally based upon a show
of team members’ fingers for how many people were saved, healed and
delivered each night through their prayers—are inherently unreliable for
multiple reasons, including inconsistent standards for what counts as healing
and an implicit pressure to inflate the number and severity of conditions
healed.” 134 Does this information come as any surprise? Not really because the
church sees itself as not being responsible to the medical or scientific
community but rather only to God. However, by continuing to promote
healing, it may inadvertently be at risk of promoting what is be seen by many
as a very great fallacy.
“When faith healings have been diligently investigated by qualified doctors,
they have found no evidence that the patients were actually helped in any
objective sense. Even at Lourdes, the Catholic Church has only recognized 4
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cures since 1978, out of 5 million people who seek healing there every year.
There simply is no evidence that faith healing heals. Not what science considers
evidence. And the true believers don’t value evidence or the scientific method:
for them, belief is enough.” 135
Christians who pray for the sick might find the statement regarding
lack of evidence in faith healing quite confronting. Is there no evidence
anywhere to be found? On the one hand we have a sceptics claim that there is
“simply no evidence” and on the other hand we have many churches and
countless testimonies within the church. Author J.P. Moreland responds to this
and other statements about the Christian faith. He says: “I cannot in good
conscience before the lord remain quiet about what I am seeing and thinking
about regarding the health and future of our community.” 136 He continues his
passionate narrative by adding “the crisis of our age requires nothing less than
a revolution of those who live in, proclaim, and seek to advance the Kingdom
that was not made with hands.” 137 Moreland’s blood begins to boil at the
profound conviction that the Christian faith is being battered by post-modernist
thinking and how it has dwindled the Christian faith to a mere “hobby”. 138 He
says “first, it is simply not true that there is no medical evidence for miracles.” 139
Then he goes on to say that “the standard of evidence is too high to guide the
belief selection of a rational person because it would justify rejecting beliefs that
have enough rational support to make them intellectually obligatory to
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elieve.” 140 What does this all mean? Simply, that Moreland cannot in good
faith keep quiet while his faith and his God are reconciled to be meaningless
and even powerless. He continues on to say, “In my experience, when people
are healed, folks related to the event usually don’t take the time to gather
scientific evidence for healing even though it is available. By way of application,
if there is credible eyewitness testimony for an event, including a miracle, then
all things being equal, one ought to believe the event even if there is no “medical
proof.” And there is widespread credible evidence for miracles today, which is
what you would expect if they were taking place in the lives of busy people
who were not interested in medical documentation.” 141 He further explains
“you would probably be shocked at how many people in your church have seen
but are either reluctant to share or are not given a natural occasion to do so.” 142
If Christians place all of their faith on the medical burden of proof for
healing, they may be making a big mistake. Why? According to Craig Keener,
a New Testament scholar and author of Miracles—The Credibility of New
Testament Accounts, “if one applied to the medical profession the criteria that
critics apply to supernatural claims—that is discounting any cures or
remissions that conceivably could occur without intervention—we might have
few medical cures.” 143 Keener goes on to say, “some critics of supernatural
healing curiously exclude the significance of any healing claims if medical
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technology could reproduce the same result.” 144 In line with these criteria, no
healing claims can be claimed even in cases where medical technology was not
used.
Where then are Christians to put their faith in, if that which they have seen
as a result of prayer is indeed true? It is not by chance that the Bible tells us that
“faith comes by hearing.” 145
“When faith healings have been diligently investigated by qualified
doctors, they have found no evidence that the patients were actually helped in
any objective sense.” 146 This attitude has J.P. Moreland bursting to defend the
faith. Craig Keener has presented a very large ranged body of evidence in his
books of over two thousand pages of the many witness testimonies attesting to
the fact that Jesus heals today. Importantly, however, is his attitude to how the
world has seemingly turned its eyes away from God on health issues rather
than to cast its eyes upon Him. 147 Keener says “I believe that antisupernaturalism
has reigned as an inflexible Western academic premise long
enough and that significant evidence now exists to challenge it.” 148 Although
Keener has no medical training 149 , he is aptly qualified to present both academic
philosophical arguments, and testimony to the Biblical healing accounts, as
well as his vast collection of healing witness testimonies from around the world.
The issue of Christian healing has all the hallmarks of controversy both
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amongst believers and non-believers. Theologians such a Rudolph Bultmann
contend that “modern people do not believe in miracles” and he further says
that “no one can or does seriously maintain such early Christian
perspectives.” 150 What is most interesting is to see Pope Benedict XVI shed his
own perspective on such a closed view. Carl Ratzinger pointed out that
Bultmann’s view was not as a result of Biblical scholarship but rather more a
philosophic study. 151 I have to add Ratzinger’s name to the list of those who
“cannot in good conscience before the Lord remain quiet” about how modern
thinking has relegated believers to be ‘blinded’ in seeing God’s mighty works
in all of the ages.
Global Pentecostal and Charismatic Healing is a collection of collaborated
works edited by Candy Gunther Brown. 152 This collection of works is authored
by highly credential authors reporting on the progression of Pentecostal healing
on various continents over a significant period of time. She presents two types
of Pentecostalism. Firstly, Pentecostalism spelled with a capital ‘P’ referring to
classical Pentecostal denominations, such as the Assemblies of God. Secondly
pentacostalism without a capital ‘P’ referring to both Pentacostals and
Charasmatics, either Protestant or Catholic, who emphasize the ongoing
activity of the Holy Spirit including healing as described in the New Testament
book of Acts. 153 Interestingly, she highlights fact that it is the object of faith, not
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the degree of faith, which matters in receiving healing. 154 Christians pray to God
in the name of Jesus Christ. This in the name above all names and the name to
which every knee shall bow and every tongue confess as Lord. 155
Candy Gunther Brown drops a bombshell with the following
astounding statement in her books introduction. She says her book, “does not
seek to answer the question of whether individuals are “really” healed or
whether a divine agent is actually responsible.” 156 She continues on to say “the
questions that compel are how people’s perceptions of seeking, experiencing,
or witnessing divine healing affect their self-understandings, religious
affiliations, or cultural practices.” However, in her extrapolation of her point
she writes “the tendency of many observers to dismiss divine healing claims as
trivial or preposterous without investigating them has the unfortunate effect of
increasing the suffering of those who have already suffered from illness, pain,
and, in many instances, social and economic marginalization.” 157
Are people “really” healed? What an astounding question that she
makes no attempt to answer. All that her work can present is a report of what
has been claimed, experienced or witnessed and how that may affect a person’s
life. To be sure her work has provided a great example, summary and overview
of what the pentecostal movement has been up to, and the methodology used
to promote Christ as a healer. Jesus appears to be the “characterization of the
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Christian God as the most powerful healer, coupled with demonstrations of
apparently supernatural healing power, [which] draw[s] people who feel
overwhelmed by natural and spiritual forces that seem too powerful to
overcome by other means. In cultures of desperation, people are willing even
to forsake their former gods, as pentecostalism demands, and to pay the high
price of lifelong, exclusive allegiance in order to gain access to a source of
spiritual power that promises to help them on a regular basis.” 158,159 Candy
Gunther Brown goes on to make several points about how pentecostal healing
practices gained momentum. She says that “pentecostal Christianity gains
adherents as people evaluate it as a more effective religion than competitors in
meeting practical, everyday needs.” 160 Its seems a common theme throughout
the collection of professional writings that the poor are particularly attracted to
a God who cares about them and is ready to impart His anointing to help those
suffering in a practical way.
It is encouraging to read this statement “healing had always been a part
of the Christian tradition, but many believers had “lost faith in Christ as healer.”
For individuals raised within the Calvinist tradition, in particular, the idea that
God actively intervened in the everyday events of individual lives jarred
discordantly with one of the key teachings of Reformed theology: that Jesus
performed miracles such as healing the sick in order to demonstrate His
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divinity, but once the Christian church had been established, miraculous signs
were no longer necessary. The age of miracles had ceased with the apostles, and
although it was still permissible to pray for the relief from suffering, Christians
should expect God to heal them through natural agencies, or “secondary
causes,” rather than through a supernatural act of divine power”.
161, 162
I have to ask: have we been blinded? Have we been blinded to such an
extent that we have come to agree with the premise that Jesus no longer heals
today? Is this not also the modern medical view? Have we been blinded by our
own Christian leaders, traditions, and influential theologians?
Of course we have. However, we can choose to seek a path towards
fullness of Christs love for us physically, spiritually, emotionally and mentally.
It would be inappropriate to think that Christ cares for our spirit but not our
emotions, or that He cares for our emotions but not enough about or bodies. 163
It appears that Christians are equally guilty of destroying the tenant that Jesus
heals as they are of promoting it.
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Chapter 7: The Bride of Christ
“I promised you to one husband, to Christ, so that I might present you as a
pure virgin to him.” 164
The words of Paul to the to the Corinthians strikes up a myriad of thoughts
about the Bride of Christ. The Bride of Christ is the body of believers collectively
known as the church. Paul wanted to present a perfect unblemished church to
Christ. Alas this has not been the case. If the church is the Bride of Christ, then
the church still has some work to do before Christ returns. This simply means
that the church can continually strive towards perfection is all areas of growth.
Understanding and developing a healthy methodology, perhaps also a doctrine
by definition, of Christ’s healing will advance the church towards Paul’s
ultimate perfection of the Bride of Christ. The Old Testament portrays Israel as
the bride of God:
“This is what the LORD says: “I remember the devotion of your youth, how
as a bride you loved me and followed me through the wilderness, through a
land not sown.”” 165
The church is not perfect. In fact, it has fallen far short of perfection and even
faithfulness.
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The reality of the situation could not be clearer when we read from Bakers
Encyclopedia which
says “Israel had been faithless; by going after other gods, she had actually
prostituted herself and become an adulteress.” 166 This would be an appropriate
moment to lament and call out “oh my God! What have we done?” When it
comes to matters of physical healing the church in general has made some very
big mistakes. Like all people, the church has fallen short of the glory of God and
needs a savior who can forgive and reconcile.
The church is in desperate need of a better understanding of Yahweh
Rapha, the Lord who heals. 167 The church has many facets and for the purpose
of this research, we are studying both the beauty and the flaws within one of its
many facets. Using a beautifully cut diamond as a metaphor, we see that the
many facets reflect light. Saying “Jesus heals” in a church reflects His light,
hope, sovereignty, caring, intimacy, mercy, grace, and understanding of our
sickly human condition. To create a diamond one needs an enormous amount
of pressure. According to one reference, 725,000 pounds per square inch to be
exact. 168 If one considers all of our mistakes in trying to heal the sick through
prayer, false claims and lost opportunities, then we could argue that Christians
undergo great pressure, including ridicule, and legal confrontation, to get it
right. If Jesus heals then the results should be evident. If Jesus heals then the
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church has an utmost responsibility to support that claim, not with hype,
rhetoric and misleading claims but with results that demonstrate responsibly
that this may indeed be the case. The church, as the bride of Christ, can strive
towards perfection, and undergo great pressure to develop into a beautiful and
pure bride worthy of her groom. How beautiful the facet of healing would be
in the mature church.
The Bible says “Seek me and you shall find me” 169 , but it also says so
conditionally. Healing is not the only work of Jesus. It is but one facet, but
indeed an historical and very important one. When God says to seek Him, it
may be inferred that we need to take action. Searching out answers, day after
day after day. Seeking answers is no easy task. To seek Jesus with all of our
hearts requires effort or pressure.
It is not that we expect God to provide everlasting youthfulness, but
rather that we expect God to show His hand in our frailty. In his book Medicine
and Religion, Gary Ferngren discusses how medicine and religion were closely
interrelated from the earliest of times. He says the Egyptians and
Mesopotamians viewed disease “etiologically rather than symptomatically.” 170
He explains that the etiology or cause was searched out amongst ‘beings’ who
had brought about such illness. “In both Mesopotamia and Egypt the
supernatural authors of disease were the gods, the dead or demons.” What is
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most interesting is that he also shows how over the course of centuries the
viewpoint of these etiologies were subservient to “personal gods” and later also
that confession of sin was deemed to counter illness. Interestingly, he shows a
development of medicine from a naturalistic view based on experience, and
empirical observations that accomplished healing of certain illnesses.
What we see from Ferngren’s work is a progression from recognizing
causes and treatments of illnesses over time by trial and error, to developing
ideas based on observation, trial and error and evaluation. The church as a
whole could benefit from a radical review of its own ideas and understanding
of illness, and the church’s role, including teachings on dealing with illness.
Ferngren says we should “consider the differing views throughout history of
how the body operates…we have in common with previous generations
biological similarities that all humans share in birth, death, sickness and
pain.” 171 What he also says is “we interpret those events through the lens of our
cultural and medical understanding. ”171 Then he goes on to say that although we
are separated culturally, as time has gone on, we have a commonality by which
we can better understand the past’s culture and worldview, bringing us closer
together than what we may first attest to. “People in earlier centuries held very
different views of health and disease than we do in the twenty first century. But
by emphasizing their differences to the neglect of their similarities, we create
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an unnecessarily restrictive lens through which to view past medical cultures.”
171
Theodicies are the defenses of God’s goodness and omnipotence in
view of the existence of evil. 172 Out of all the cultures and worldviews over
illness, compassion still rates as the primary human response to the sick.
Ferngren says that in compassion we “bear the image of God.” 173 “In scriptural
usage compassion is always both a feeling and the appropriate action based on
that feeling.” 174 Interestingly Ferngren notes that compassion “is not a quality
that can be called up at will. It can be desired. It can be encouraged. It can be
cultivated. But without a transcendent and spiritual basis, it lacks the
sustenance necessary to nurture and perfect it.” 175
“I remember the devotion of your youth, how as a bride you loved me and
followed me
through the wilderness, through a land not sown.” 176
What is God saying to us today? Is he longing see us demonstrate the
devotion of our youth? Being devoted to Him means to be full of enthusiasm,
eagerness, loyalty, dedication, zealousness, commitment and even fanatic
energy. In healing, is that who we are? Does this describe the church today? Do
we follow Him through the wilderness of illness, sickness and even death
without question as a loyal bride does her groom? Can we even ask that of
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ourselves in terms of a culture living with abundant healthcare and modern
scientific advancement? How quick are we to abandon our groom? If we knew
God was going to heal all our diseases this would be no challenge for us. The
point is that we don’t know. Pray as we will, fast as we may, we succumb to the
modern culture of medicine to heal us. When medicine has lost its shine and
we begin to falter, we turn back to God for healing. It is by God’s compassion
for us, as wandering unfaithful brides, that we have any hope at all of His grace
and compassion healing the sick. Should our prayer not be “Lord, remember
the devotion of our youth, when we as children followed you. Restore our
hearts to our youth so that we may follow you.”
If only it were so simple.
“Therefore, confess your sins to each other and pray for each other so that you
may be healed. The prayer of a righteous person is powerful and effective.” 177
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Chapter 8: Rest
In his book Christian Healing, Mark Pearson makes a statement that
jumps off the page and engages his readers. He discusses how to develop a
healing team: “Some “jobs” around the church can be done by people with
relatively low commitment or sluggish spiritual lives. Healing is not one of
them”. 178 This implies that the healing ministry in the local church is uniquely
distinct from other ministries. He explains how “much experience has shown
the damage that can ensue harm to those who ask for healing and to the
reputation of the healing ministry.” Christians need training for healing
ministries that are agreeable and accountable to the church as a whole.
While it is true that any Christian can pray for healing, it may also be
said that most Christians who would do so may have absolutely no clue as to
what they are doing, despite good intentions. Pearson, a clergyman, qualifies
his statement by showing that Jesus hand-selected His disciples, and trained
them for three years for the work they would do. Three years training today
will often produce not much more than a bachelor study. Teaching today in a
university setting generally would require a doctorate. Teaching today in a
church may sometimes require almost no study at all other than to be a follower
of Christ who is willing to volunteer his time. A healing ministry requires a
great deal of spiritual commitment to study and work towards a spiritual
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maturity. To also have a genuine love and concern for people and also to be
humble and obey church authority without “getting hurt or angry.” 179 Most
importantly, what Pearson is discussing is that the healing ministry is difficult,
complicated, stressful, challenging, scary, accountable, and spiritually
engaging. These are things that when read by an experienced Christian
engaged in healing, causes him or her to nod their heads in agreement. The
experienced pastor may also add the words “agony and despair” when
describing the healing ministry of the church. 180
The agony of wrestling with God about the unfairness of seeing a child
die due to illness is often unbearable. This is especially so when we are
confronted with the despair of having lost our loved ones, often prematurely,
while in the hands of Yahweh Rapha, our God who heals. Every doctor will
have experienced the reality of having lost a patient under his or her care. Any
doctor can relate to the genuine despair experienced that while under their best
intended efforts to heal the sick, patients may not respond to care and suffer or
pass away. Christians are not unique in having a solution to helping the sick,
because medicine also heals the sick. Of the two groups, medicine has most
certainly won the role of helping the sick in our western culture. Today when
someone drops to the floor from a heart attack we do not immediately reach for
our cell phone to dial ‘God’ but rather a more reliable 911, 112, or 000 depending
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on the country you are in. 181 That is how we act directly in a practical way, as
well as perhaps performing CPR to help our neighbours. 182 The Mayo Clinic,
one of the largest medical facilities in the United States says on its website “It's
far better to do something than to do nothing at all if you're fearful that your
knowledge or abilities aren't 100 percent complete. Remember, the difference
between your doing something and doing nothing could be someone's life.”
This does not mean that a Christian cannot pray while calling 911. Has God not
provided for a crisis in the Christian life? Can we call out to God in a 911-crisis
and seek His help?
By His design we can surely trust Him. The book of Psalms is the easiest
book in the Bible to find because it is right in the middle of the modern printed
Bible. We can find it in haste. Has God provided for our 911 situations in life?
Yes, He has. The Bible provides evidence Psalms 91:1: “Whoever dwells in the
shelter of the Most High will rest in the shadow of the Almighty.” 183
The first thing we hear from God is not “what is the nature of your emergency”
but rather “relax, you are safe in My hands.” 184 In fact, God reassures His
faithful caller by also saying:
“If you say, “The LORD is my refuge,” and you make the Most High your
dwelling,
no harm will overtake you, no disaster will come near your tent.
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For he will command his angels concerning you to guard you in all your ways;
they will lift you up in their hands, so that you will not strike your foot against
a stone.” 185
What makes this all the more pleasing to the ear of the person reaching out to
God or the spiritual ‘911-caller’ is the gentleness with which God says this,
because He says it in poetry. How beautiful His reassurance!
How interesting it is that at the time of writing about Psalms 91:1, the
following research article came across my desk: Spiritual Peace and Mortality in
Patients with Congestive Heart Failure: “Researchers concluded that,
“Experiencing spiritual peace, along with adherence to a healthy lifestyle, were
better predictors of mortality risk in this sample of CHF patients than were
physical health indicators such as functional status and comorbidity.” 186 In fact,
what the results showed was that “spiritual peace decreased the risk of
mortality by 20%.” Quite a significant finding when we consider that as
Christians we “rest in the shadow of the Almighty.” 187 If God has a healthcare
plan, then we can be assured that the peace and rest that He provides for our
souls is a vital component.
.“The LORD is my shepherd; I shall not want. He makes me lie down in green
pastures. He leads me beside still waters. He restores my soul.” 188
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The primary message of the Bible is not about living a physically
healthy life. However, the Bible does contain treasures about healthy living
which includes dietary advice. Gid hannasheh is the Hebrew word for what
today is called the sciatic nerve. It has relevant dietary prominence amongst the
Jews because it was a dietary norm not to eat it. This dietary tidbit is found in
Genesis saying: “Therefore to this day the Israelites do not eat the tendon attached to
the socket of the hip, because the socket of Jacob’s hip was touched near the tendon.” 189
The eating of the sciatic nerve was not particularly forbidden, but was
uncustomary. Today it may seem strange to us, but the Israelites and the Jews
were set apart culturally by their eating habits. 190 Their diet separated them
from others but also knitted them together within their own communities.
Community was indeed good for the wellbeing of the early church believers.
In Acts we read: “They devoted themselves to the apostles’ teaching and to fellowship,
to the breaking of bread and to prayer.” 191 And further:
“They broke bread in their homes and ate together with glad and sincere
hearts, praising God and enjoying the favor of all the people. And the Lord
added to their number daily those who were being saved.” 192
Sincerity is important to our health because it stems from pure motives.
Sincerity is simply a good thing. It is contrasted by words which also
demonstrate a lesser beneficial image of health, “it is also contrasted with words
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like hypocrisy, deceit, and wickedness.” 193 Peter says: “Therefore, rid yourselves
of all malice and all deceit, hypocrisy, envy, and slander of every kind.” 194 Community
is good for the wellbeing of believers, but one’s own wellbeing is also good for
the community.
If God has given us instructions as to how we should live with the intent of
caring for us then why abandon that system in favor of another, more
worldly, model? As much as the medical profession is held in high esteem by
many, it is far from perfect. Although a Christian may view the medical
profession as God’s means of healing today, it should be remembered that
iatrogenic (doctor induced) diseases are rampant. 195 “Today more people in
the United States are dying from the adverse effects of medical diagnosis and
treatment than are dying from heart disease or cancer. The number of people
dying from iatrogenic disease is the equivalent of seven fully loaded jumbo
jets crashing every day of the year.”196 Has God abandoned His care for us
into the hands of something less perfect? I doubt it. Even medical doctors are
aware of their own limitations. One group of medical students were told; “If
you learn nothing else during your years at this institution remember this:
Eighty-five percent of the people who come to you over the course of your
careers will get better no matter what you do. Your job is never lower that
percentage”. 197 Although, we may discuss this type of argument ad nauseam,
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it simply demonstrates that medicine is far from infallible. We could
extrapolate the quote above and argue that this means that regardless of
medical treatment, the majority of patients will recover from their complaints
by means other than medical intervention. One has to think if God is not
responsible for putting a system in place, such as our immune systems, that
remedies eighty percent of our health complaints, given that He is the creator,
regardless of our faithfulness towards Him.
The Christian, religious or spiritual view of health is based on Biblical
scriptures relating to sin, and God’s involvement is our shalom. Shalom
includes good health. Medicine is regaining an awareness that the spirituality
of the patient is essential in attending to patient needs. “In 1992, three medical
schools offered courses on spirituality and health. In 2001, 75 of the 125
schools offer courses. Many of those courses are required. At The George
Washington University School of Medicine, spirituality is interwoven with the
rest of the curriculum throughout the four years of medical school so that the
students learn to integrate it into all of their care.” 198
If the quote, “some ‘jobs’ around the church can be done by people
with relatively low commitment or sluggish spiritual lives. Healing is not one
of them” is true, then the church should be perusing due diligence in
understanding as much as it can about healing. Perhaps with the same, if not
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more, zeal as that of the medical profession which is showing signs that they
are returning to a consciousness that they must allow for a patients religious
and spiritual beliefs to engage the ‘whole person’ in healthcare.
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Chapter 9: Primum Non Nocere
Jesus healed the sick. People who followed Him knew it and so too did
his persecutors. 199
Although Jesus said that there would be those after Him who would do “even
greater things as these” 200 I suggest that no one in history has matched the
healing standard that has been attributed to Jesus. “He healed all the sick and
all variety of sickness” 201 says the Bible. The only way we argue any match
would be to somehow compare great medical breakthroughs, such as the
discovery of penicillin, to the works of Jesus in terms of quantities of peoples
healed. Jesus healed hundreds if not thousands of people. Penicillin has healed
an estimated two hundred million people since it was introduced in 1942. 202
Which is greater?
If Jesus healed 100,000 people during His three-year ministry, for
argument’s sake, and continues to heal today that would mean that at a rate of
33,333 per year He has healed
33,333 x 2016 years = 67,199,328 people. Of course this calculation is absurd for
a myriad of reasons. Firstly, because Jesus was limited in His reach as He was
just one man and also because the Holy Spirit has no such limits. Theoretically,
the Holy Spirit who is with us today could heal millions, or even hundreds of
millions and continue to do so indefinitely if this were indeed the plan of God.
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More likely, other factors are also in play. If there is no sickness in Heaven, then
more likely the absence of sickness is not the current earthly model that God
has planned for us.
“He will wipe every tear from their eyes. There will be no more death or
mourning or crying or pain, for the old order of things has passed away.”
(Revelation 21:4)
In his book, The Biblical Pattern for Divine Healing, Richard Mayhue
makes quite an interesting, if not startling, statement. He says “God physically
afflicted more people, more often than He physically healed.” 203 That is quite
revealing if not a little upsetting to find that out about the same Yahweh Rapha,
the God who heals. Deuteronomy, is God’s own testimony to this fact.
“See now that I myself am he! There is no god besides me. I put to death and I
bring to life,
I have wounded and I will heal, and no one can deliver out of my hand.” 204
Mayhue concludes saying “The testimony rings clear: God shoulders ultimate
responsibility for life or death and health or sickness.” 205 In contrast we have a
medical profession that has an existing principle “primum non nocere” meaning
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“first, do no harm.” 206 Although the medical profession lacks the sovereignty of
God, it does seemingly make a statement showing some level of self-restraint.
Interestingly, even though Jesus said that those coming after Him
would do “even greater things as these,” Mayhue concludes that healing has
died out over time. 207 He firstly shows that although the apostle Paul’s
frequency of healing declined with time, citing, for example, that in Galatians,
Paul was ill and that in Philippians and Timothy, Epaphroditus, Timothy and
Trophimus were ill as well. He also mentions that Peter and John make no
mention of healing in their first century writings. Mayhue concludes saying:
“Healing is noticeable in the Old Testament (over 4,000 years), overwhelming
in the Gospels (about three years), occasional in Acts (about thirty years), and
negligible in the epistles (about forty years). The apostolic age ended, and
miraculous healing by direct human intervention ceased. The subsequent
alleged healings recorded by early church historians do not match the biblical
record in regard to the miraculous quality of instant, total, and undeniable
healing.” 208 If this were true, then there is no purpose behind any evangelical
healing crusade and we may as well all call for the doctor. The only other hope
to experience divine healing is through God’s response to prayer. David
Atkinson in his book Pastoral Ethics says:
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“Some Christians, particularly within the medical profession, would
endorse the perspective of Peter May 209 that the restoration of the image
of God through the work of Christ is in this world spiritual and not
physical, as death is inevitable. The priorities of Gospel evangelism are
concerned with eternal salvation, not temporary respite for ailing
bodies. This is not to say that partial healing through medical aid is not
to be sought, but that ‘health’ ultimately belongs to another world, and
neither Scripture nor medical experience encourage us to believe in
miraculous healing as normative for the church. Indeed, such a view
detracts from the positive value of suffering, neurotically focuses on
the outward, the visible and the temporal, and raises false
expectations.” 210
This quote may be enough to subvert the many hopes for healing in this world
and this age.
Therefore, on the one hand we read about those of the
Christian faith attempting to demonstrate a weakened or ceased doctrine of
healing over time yet, at the same time, preserving a physical context of healing
for the life hereafter. That is to say that the God prioritizes our spiritual health
as essential for today but keeps our physical health, or healing, for heaven. This
is then in contrast to what we have seen from the medical profession over the
years. It seems as if the medical profession has moved away from a physical
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and spiritual relationship in health and wellbeing towards a separate state of
health, primarily viewed as being physical. It appears that medicine has
abandoned its spiritual health consciousness in favor of a physical health
consciousness while some in Christianity have abandoned the physical health
component for a spiritual health priority thus keeping a delayed, ‘not yet’,
mindset for physical health and wellbeing. Probably for obvious reasons. That
is Christians score poorly in physical healthcare delivery but better in spiritual
care. Also, that medicine scores poorly in spiritual care delivery but better in
physical healthcare. For those in the medical profession there is no dilemma
because they develop what works by trial and error. Christians are faced with
a dilemma because of the Biblical Scripture’s instructions on spiritual health,
but also the overwhelming emphasis on physical healing in relationship with
God. More so, Christians are so diverse in their attempts to demonstrate
physical healing that a myriad of interpretations exist. Many of which do not
adequately fulfil modern criteria of healing.
There is no modern, final word as to whether or not Jesus heals today.
There is only the Scriptural word. Catholics may run to the pope for answers.
Protestants have no pope. While an independent pastor may declare Jesus
heals, another will remain silent on the subject. While a parishioner prays
feverishly for the healing of a friend even God may remain silent. Such is the
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diversity amongst Christians. How then? How can this dilemma ever be
answered?
Christians have only one path, one methodology, one Scripture and
one person they can believe, in the person of Jesus Christ. The answers must lie
between Genesis and Revelation and within the Alpha and Omega. While
Christians thirst for answers they can only drink from one river. How desperate
are we to call on God for healing? How great is our thirst for but one drop of
water from His holy river to save us? How desperately do we seek Him?
Although, when suffering from a physical illness God’s healing may
seem far away, there is indeed hope. Just as our bodies thirst for water our souls
thirst for Him. The psalmist says “My soul thirsts for God, for the living God.” 211
Further we read:
“You, God, are my God, earnestly I seek you; I thirst for you, my whole being
longs for you, in a dry and parched land where there is no water.” 212
Matthew answers, saying: “Blessed are those who hunger and thirst for
righteousness, for they will be filled.” 213 Jesus said: “Everyone who drinks this water
will be thirsty again, but whoever drinks the water I give them will never thirst. Indeed,
the water I give them will become in them a spring of water welling up to eternal life.” 214
Revelation confirms the final thirst quenching yearning:
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“Never again will they hunger; never again will they thirst. The sun will not
beat down on them, nor any scorching heat. For the Lamb at the center of the
throne will be their shepherd; he will lead them to springs of living water. And
God will wipe away every tear from their eyes.” 215
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Chapter 10: Whole person healthcare
Interestingly enough, medicine has its origins in religion and has
separated itself from religion to become more secular, but the religious/spiritual
aspect of the human being is not totally lost. There is some evidence that a
“whole person’s” wellbeing is once again finding its way back into the medical
model of healthcare.
“It seems that in our desire to find new treatments and diagnostic tools
we may have overlooked a basic need of all patients—that of being seen,
diagnosed and treated not as a leg, a kidney or a brain, but as a whole
person” says the Prime International website. 216
Treating the whole person should firstly be considered a logical if not obvious
approach to approaching any patient or person. This should be true for a
medical doctor or any professional health practitioner but this is just as true for
the Christian counselor. A Christian counselor cannot simply ignore the fact
that the counselee may have mild if not severe brain neurotransmitter
imbalances affecting rational thought or behavior. A wakeup call to how
significant clinical depression might be is best expressed by Elizabeth Wurtzel:
“for all intents and purposes, the deeply depressed are just the walking,
walking dead.” 217 Sometimes medications are essential so that a Christian
counsellor can indeed counsel on equal footing.
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Harold Koenig, a medical researcher, describes the need for physicians
to be aware of the whole person. His own research and his gathering of
evidence into the relationship between health, spirituality, religion and
medicine have led him to develop a spiritual assessment as part of a healthcare
model integration. He says: “there are five categories of patients where a
spiritual assessment is indicated. These are patients with serious lifethreatening
conditions, patients with chronic disabling medical illness, patients
with depression or significant anxiety, patients newly admitted to the hospital
or a nursing home; and patients seen for a well-patient exam, when time is
available to address social issues.” 218 A doctor’s spiritual assessment is simply
defined as “asking a few simple questions such as: Do you have a religious or
spiritual support system to help you in times of need? Do you have any
religious beliefs that might influence your medical decisions? Do you have any
other spiritual concerns that you would like someone to address?” 180 These
questions are asked for the purpose of becoming aware of the patient’s religious
background and to determine if the patient has any spiritual or religious based
support systems. The patient may in fact have some spiritual beliefs that are
important in patient care. Asking these questions creates an atmosphere of
caring which is essential to patient compliance and wellbeing. Most
importantly, says Koenig, these questions assess the need for implementing a
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“spiritual care team.” A spiritual care team is a team of people, led by the
doctor, who follow up with the patient in the areas where care is needed. This
is indeed a fascinating progression into an area of care perhaps unprecedented
in medical history. Doctors, nurses, social workers, receptionists, chaplains or
pastoral counselors can work together with a chaplain or religious care giver to
address needs as they arise. This team also functions within professional
boundaries and ethics and with patient consent be it yea or nay. The spiritual
assessment is primarily for patients with serious life-threatening conditions,
those suffering from depression or significant anxieties, those with chronic
disabling medical illness, those newly admitted to the hospital or a nursing
home and those patients seen for a well-patient exam, when time is available to
address social issues. (180)
Just as a spiritual assessment is indicated for some people it is also
contraindicated for others. Those unlikely to have a spiritual assessment
include patients with acute problems without long term complications, those
with short term follow up of short term conditions, children or young adults
without chronic illness or life threatening illness and finally, those who are not
spiritually or religiously inclined.
Christians may have Bible verses ringing in their ears after reading the
list of those needing a spiritual assessment above. “My sheep hear my voice” 219 ,
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indeed. It is not that Koenig is selecting inclusion or exclusion from a spiritual
assessment of certain patients on the basis of who needs God as such, but rather
limiting his advice on the basis of research. Secondly he has to limit his advice
on the basis of law. He says “Don’t pray with a patient before doing a spiritual
assessment and unless the patient asks, or be ready for a lawsuit.” 220 Jesus on
the other hand sends an open invitation to all of humanity based on free will.
He said “Come to me, all you who are weary and burdened, and I will give you rest.” 221
In reference to not doing a spiritual assessment on children, Christians may
have a slightly different view. Matthew Henry, in reference to Luke 18:15, says
about the children “suffer little children to come to me, and forbid them not; let
nothing be done to hinder them, for they shall be as welcome as any.” 222 The
church has open doors and cannot in good consciousness be selective in saving
lives but the church is also limited by the free will of those who are not
spiritually or religiously inclined. Obviously when one walks, or is rolled,
through the hospital doors, it is most likely they are seeking a doctor’s help.
However, his name may not be Dr. Y. Rapha.
While Koenig has to respect given laws concerning patient privacy and
respect a patients’ wishes he also must comply with regulations. In his
explanation of why doing a spiritual assessment is good use of a physician’s
time, he lists seven reasons:
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“(1) Many patients have spiritual needs related to illness that influence
satisfaction with care and healthcare costs.
(2) Religious beliefs influence coping with illness and may affect the
patient’s emotional state and motivation towards recovery.
(3) Religion affects important health-related behaviors and likely
influences medical outcomes.
(4) Religious beliefs of patients influence their medical decisions, and
religious beliefs of physicians influence the medical decisions they
make as well.
(5) The “standards of care” established by JCAHO require that
providers respect patients’ cultural and spiritual beliefs, and
assessment is the only way to know what those beliefs are.
(6) Involvement in a religious community may affect health by
increasing patient monitoring and thereby improving compliance with
treatment.
(7) Finally, addressing spiritual issues may also benefit the physician.
By this I mean, the intrinsic rewards experienced when practicing
“whole person” health care.” 223
Number five (5) above actually makes use of a requirement that “providers
respect patients cultural and spiritual beliefs.” 224 Most interestingly is the
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added comment that “assessment is the only way to know what those beliefs
are.” This clause seems to open the door to a spiritual assessment and
compulsory integration of spirituality or religion, of sort, into the healthcare
model.
Religion and spirituality have different definitions. Religion or
religiosity is deemed by researchers as easier to quantify, because it has more
rigid parameters as compared to the term spirituality. Religion is basically
defined as believing in God, together with some form of doctrine, but
spirituality can be reduced to “mean almost anything, depending on what the
person means by it.” 225 Concluding remarks made by Koenig based on recent
research include that religion is used as a coping mechanism and is associated
with a better wellbeing, lesser emotional disorders, substance abuse, better
health behavior, and social support. 226 Further findings include that religion or
specifically “religiosity” does have a relationship with less physical illness,
better medical outcomes and even an increased life span.
This research is generally in line with what Christians intrinsically
believe because of the many benefits of the blessings of a closer relationship
with God. What differs between the church in general and the medical setting
is that in the medical setting the doctor is responsible for treatment within the
bounds of the patient’s faith. 227 Whatever that may be. Within the church there
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is generally only one teaching of Jesus Christ, as found in the Biblical word of
God. Conversion or agreement with the Christian faith also requires repentance
or a turning away from other faiths. Christians also have guidelines for those
of other faiths. That is that we are to love them. The book of Romans says:
“The commandments, “You shall not commit adultery,” “You shall not
murder,” “You shall not steal,” “You shall not covet,” and whatever other
command there may be, are summed up in this one command: “Love your
neighbor as yourself.” Love does no harm to a neighbor. Therefore, love is the
fulfillment of the law.” 228
While there exists a model for some attention to a patient’s spiritual
needs, as described above, within the medical realm it is not the only model.
From a recent study in Belgium it was concluded that there was “no
demonstrable effect of spiritual history taking on patient scores for spiritual
well-being, quality of life, health-care relationship, trust, or pain.” 229 Within the
Christian church there are numerous models where individual churches
attempt to cope with the demands for the sick including, home visitations,
prayer teams and anointing by elders. 230 A lack of research results from an
attempt to meet a need within the church as best they can primarily with the
use of volunteers.
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While there have been numerous attempts to study health benefits
from religion and also spirituality, one has to wonder why it is that we need
research to convince us of what probably comes down to common sense. The
most compelling reason is that research directs where funding for certain
programs go. In Koenig’s presentations he takes the time to demonstrate that
research into spirituality, religion, and health can almost half the end-of-life
cost of patient care. Koenig says that “researchers took a look at the actual costs
involved. Among patients who reported their spiritual needs were inadequately
supported, medical costs during the last 7 days of life were $4,947 compared to
$2,833 for those who said spiritual needs were addressed. Cost differences were
especially large in minorities, where the difference was $6,533 compared to
$2,276—nearly three times higher in those whose spiritual needs were not being
met. Harvard investigators concluded that “The integration of spiritual care
into the care of dying patients holds promise to improve patients’ and bereaved
caregivers’ well-being, while also avoiding healthcare costs because of futile,
aggressive care at the end of life.”” 231
In modern healthcare the dollar may be the bottom line, and it may well
be research that determines how our medical care is provided. For the Christian
it is not the dollar that we serve, but the God that we serve. Nor is it the dollar
that serves us, but rather God who provides for us. Christ said “Whoever has
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ears, let them hear” 232 for a reason. If God has set a methodology in place for us
to follow, then it would only seem reasonable to take notice of it. Yes, faith, in
Christ, gives peace but it is His peace, not the world’s peace, which gives rest.
Jesus said:
“Come to me, all you who are weary and burdened, and I will give you
rest. Take my yoke upon you and learn from me, for I am gentle and humble
in heart, and you will find rest for your souls. For my yoke is easy and my
burden is light.” 233
These are deeply, deeply profound words understood by not only by every
Christian ear but particularly by every Christian heart. Once again this is
because His sheep hear His voice. If Christians are at rest at the end of life and
are passing away in peace as well as saving healthcare costs, then should we
not be researching what methodologies God has in place and be searching with
all of our hearts and with all of our minds to also experience this?
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Chapter 11: Science and Faith
The first assumption that most Christians make is that the church is a
place of worship, but it is also a community. The church is not regarded as the
‘go to’ place for healthcare advice. One could argue that that is why we have
hospitals. However, this is simply not altogether true. On the forefront of
church based organizations, offering healthcare services on a large scale
internationally is the Salvation Army.
“Many people have accepted the secularist approach which prioritizes
science over faith particularly in matters of medicine and health. The integrated
model to preaching, teaching and healing that Jesus practiced is viewed with
suspicion in 21st-century medical practice. However, the church, and the
Salvation Army in particular must resist being squeezed out by the forces of
health specialization and commercialism. Health and healing is much more
than the business of doctors, nurses and health professionals and ever
increasing technology. The health ministry offers 21st-century Salvationists an
opportunity to witness to ‘wholeness’—the healing ministry offers a visible,
practical and necessary witness to our faith to a world scrambling around for
solutions to ever-spiraling health care costs.” 234
Under the heading ‘the role of the church’, the Salvation Army website says
“When Christians get past the idea that only trained health professionals can
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e involved in health services, it is possible to see the many opportunities for
‘ordinary’ people—and particularly people of faith—to respond to God’s call
to be involved in the work of healing the world. This work of healing the world
is a key task for Christians working together in corps and churches around the
world.” 235 Healing the world is an amazing concept.
Yes, it is possible for the church, to play some role in healthcare. A
relatively new phenomenon is the Church Based Health Promotion (CBHP).
Research has shown that church based health promotions can significantly
impact church members’ health choices and behavior by promoting and
providing information regarding dietary advice, substance abuse support,
cancer screenings, weight loss, and smoking. 236 Researchers have studied
different models of church based healthcare integration models to see what
models work, where and why. Of course researchers use big words such as the
descriptive “biopsychosocial-spiritual” model. 237 The biopsychosocial-spiritual
model recognizes that different providers have different strengths and
weaknesses. A Chaplain is considered more of an expert in spiritual care as
compared to psychosocial care, and a doctor obviously has a stronger
knowledge in the area of physical care, though weaker in social or spiritual care.
Balboni says “identifying spiritual distress is as deserving the same intensity of
attention as physical pain makes spirituality a recognized domain of care.” 238
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Thus, this model of care is an integrated team approach to a ‘whole person’ care
model. However, it is not the doctor who is only responsible to the physical
aspect of patient care. He is just as responsible for physical care as he is for
spiritual care. The difference is that he may not personally give spiritual care.
The chaplain then is also responsible for physical care but then refers to the
doctor for help.
Balboni makes an important point. He says: “a critical concept in
whole-person clinical care is the notion of healing as distinct from cure.
Whereas cure has mostly a disease based focus, healing refers to the whole
person and how that person finds peace, a sense of coherence, solace, and
meaning especially when dealing with serious of life threatening loss or
disease.” 239 Hearing statements such as “I hate God. How could he let
something like this happen?” or, “God must be punishing me” or “God said it
was OK to do it” are all indications that some aspect of the person saying them
is amiss. Is a patient experiencing depression or delusion therefore needing
mental healthcare or are they traumatized spiritually needing a chaplain? A
team approach may help identify some of these issues.
A church based health program is but one model of care. As with any
program it may work better in one area than another and may meet different
needs in one location or another simply because people differ in different
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locations. What works in predominantly black communities in the U.S.A may
be quite different from a rural Indian village, for example. What works under
the American healthcare regulations will undoubtedly be vastly different in
other countries. What is important is that models exist for the church to claim a
place in healthcare. “Hope, change and a healthier life will not be achieved in
corps, churches, and communities until the lives of individual people are
transformed. Christians believe this best happens through an encounter with
God and this is the basis for the impact that faith-based organizations have
around the world. Even people with a more humanistic worldview can see the
tremendous capacity, resilience and power that is unleashed when people of
faith work together.” 240
Christian care for the sick can be so much more effective when action
is taken. Although a biblical model of prayer exists for healing, as well as
commands in the name of Jesus, predominantly for deliverance, practical help
by taking action in the real world also exists.
Hezekiah was dying from a boil on his neck. Isiah advised to prepare a poultice
of figs. They did so and applied it to the boil, and he recovered 241 . This was a
practical course of action. The good Samaritan also a made a practical
intervention. Jesus tells in His parable:
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“But a Samaritan, as he traveled, came where the man was; and when he saw
him, he took pity on him. He went to him and bandaged his wounds, pouring
on oil and wine. Then he put the man on his own donkey, brought him to an
inn and took care of him. The next day he took out two denarii and gave them
to the innkeeper. ‘Look after him,’ he said, ‘and when I return, I will reimburse
you for any extra expense you may have.’” 242
This parable is about loving our neighbors, but it also demonstrates practical
help. He bandaged the wounds. He cleaned him using oil and wine. He put the
man on his donkey and took him to an inn and finally he paid for his neighbor’s
healthcare.
Science is not exclusively responsible for practical healthcare. Nor is faith
exclusively responsible for healthcare. Ideally both should co-exist with mutual
respect for each other. The church, as we have seen, can provide adequate
healthcare of faith-based healthcare programs.
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Chapter 12: Healing and Canonization
Medically speaking, it is true to say that there is no such thing as a
miraculous healing in the sense that it is attributed to a divine interaction by
God. 243 One would think that such a statement or approach would put the
churches vehemently at odds with one another. Of course, there is the ever
present single word, however, that changes everything.
In the course of studying the proclaimed healings that have been claimed
to have taken place over the centuries, one church has done its own diligent
research to ensure that the church has a good and substantiated record in
making claims of divine healings. That church is, by no surprise, the Catholic
church. The Catholic church has been keeping records of miracles by
investigation since the mid fifteen hundreds. 244 The Catholic church have not
only been keeping records of miracles but because of an overwhelming
majority of miracles involving healings, they have gone to extra measures to
ensure those healings can be validated by including medical experts. In
essence what the Catholic church has done is gone to its most stringent
opponent in declaring miracles, the medical profession, and has sought its
help in determining if a miracle has taken place. Thus, even those whose
pretext is that miracles do not exist must concede defeat when they
themselves are unable to provide reasonable evidence to other causes.
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Medical professionals during every age of medical progression have given
evidence to help concede or deny that something unexplainable had occurred
in situations where miracles have been claimed.
Should the Christian Church as a whole, including Catholics and
Protestants, consider Catholic testimony of miraculous healings? Of course,
because Christian evangelicals can learn something from Catholic claims even
when there may be theological, dogmatic, traditional or ritualistic imbalances
between the two branches of faith, and probably vice versa. When considering
the prayer model presented earlier, it is quite noticeable in many miracle
declarations found in the Vatican archives that Catholics include prayers
invocated to saints, deemed to be in heaven and being close to God, who may
plead with God on behalf of the person praying. 245 While not a criticism of
theological differences, one biblical verse may ring true in the ears of
Protestants “I am the way and the truth and the life. No one comes to the
Father except through me.” 246 Nevertheless many have researched the Vatican
records of miracles. Jacalyn Duffin a trained medical hematologist and
historian has personally investigated sources reporting 1400 miracles over a
period of almost 400 years. Dating from 1588 up to a more recent 1999 to be
exact. 247 In her research of ‘causes’ or canonization of saints, she was surprised
that the majority of miracles are in fact “healings from physical illness, and for
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most, doctors provided the testimony.” 248 Somehow, there exists a paradox
between a medical profession who are for the most part unable or unwilling
to accept divine intervention into the circumstances of a human life,
notwithstanding the human heart, and the Catholic church whom are
unwilling to concede a miracle of divine intervention into circumstances of a
human life less it be sanctioned by surrender of the medical profession. This is
in itself astounding. The Catholic church will not concede its own beliefs be
true unless the scrutiny of the medical profession has surrendered.
For the church it may be good news to see a tactic of passive sovereignty.
That is to give man every opportunity to deny God’s very existence. Man can
deny His existence in being, but also deny His involvement in the human life
experience. This is good news for the church because, on a small scale, this
manner of sovereign approach demonstrates the sovereign reality of the
words “that at the name of Jesus every knee should bow, in heaven and on
earth and under the earth, and every tongue acknowledge that Jesus Christ is
Lord, to the glory of God the Father.” 249
The origin of the need for scrutiny into miracles are already found in the
works of Paulo Zacchia, who came to be known as the spiritual father of
forensic medicine in the 1600s. He was “archiater”, meaning chief doctor, of
the Papal States and thus personal doctor to the pope at that time. In essence
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his works were to find answers to certain questions using medical evidence.
Examples are “How could one determine whether an infant was stillborn or
the victim of infanticide? Whether a woman was a virgin? Whether a body
found in water was someone who had drowned or the victim of a disguised
homicide?” 250 Needless to say he would have been a sought after witness used
in researching miraculous claims of healing. Zacchia summarized the
elements needed for a miracle to be considered. A sick person would have to
recover from an incurable illness quickly and instantaneously without the
possibility or suggestion that recovery may have occurred by medical
treatment or natural causes. With the passage of time Prospero Lambertini,
became Pope Benedict XIV. Zacchia continued scrutinizing miracle claims and
perhaps took the routine process one step further, during which time the
number of miraculous claims were greatly reduced. 251
Over the course of centuries different illnesses have prevailed at
different times. Other illnesses such as cancer have been present in all
centuries. Tuberculosis by description of the disease not by name of the
disease has also been consistent over time until its eradication in more
modern times. Tuberculosis was known to present with spontaneous healing
in the natural course of the disease. This also led to a decline in miraculous
healing citations of this disease or symptomology. 252 Similarly, as previously
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mentioned, fever as an illness diagnosis waned because of its diverse
interpretations. On its own, fever is not a diagnosis but rather a symptom but
was used in many cases to name an illness. Concomitantly, resurrection
miracles also lessened because of the medical appreciation of a comatose state
and prolonged periods of unconsciousness perhaps previously interpreted as
death. What became clear over the course of time, particularly into the
twentieth century, was that miraculous healings had to be determined to be
“instantaneous” or as an unusually fast recovery as compared to the normal
trajectory of a disease. Jacalyn Duffin writes “for the canonization process,
miracles occur when the patient recovers from certain death or permanent
disability following excellent, up to date medical care, which the doctor claims
had nothing to do with the cure. To turn a familiar phrase on its head, the
doctor must say, “The operation was a failure but the patient lived.” And only
the doctor can say it. Therefore, the Vatican prepares to define and “diagnose”
a miracle when the doctor is surprised.” 253
Thus far it has been shown that the Vatican archives (Archivio Segreto
Vaticano), have records of claimed miracles over the centuries. Miracles are
essential in the canonization process leading to sainthood. The Catholic
Church has many saints. Thus through arduous process the Catholic church is
able confirm a great many miracles after meeting stringent criteria only after
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significant medical scrutiny. Reported miracles did not simply overcome
subjects (miraculés) but occurred after invocation, in prayer, by a believer.
Prayer “had to be especially sincere and given with value added devotion.”
“Not just any prayer would do: quality counted too, as if the hoped for favor
relies on the prior miracle of faith.” 254 The term value added devotion is
interesting, is it not? The Bible tells us to pray but it qualifies what may be
interpreted as value added devotion.
Luke says: “And when you pray, do not be like the hypocrites, for they love to pray
standing in the synagogues and on the street corners to be seen by others. Truly I tell
you, they have received their reward in full. But when you pray, go into your room,
close the door and pray to your Father, who is unseen. Then your Father, who sees
what is done in secret, will reward you. And when you pray, do not keep on babbling
like pagans, for they think they will be heard because of their many words. Do not be
like them, for your Father knows what you need before you ask him”. 255 In contrast,
in order to prove invocations of saints Duffin reports that “the canonization
process itself encouraged the extension of private prayers into public and
participatory acts. Since the mid-seventeenth century, the process seems to
have preferred invocations that are fleshy, sensual, and tangible: gestures that
are visible to others.” 256 Surprisingly, Duffin writes: “prayer alone is one of the
least frequently reported forms of appeal in the files for canonizations.” 257 For
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this reason, gestures of appeal, such as holding relics, leaving wax model
body parts on the graves of saints, or even pilgrimages were introduced,
although without defining values, for determining evidence of an appeal to a
saint.
Three consistent patterns emerge from the study of miracles as studied
from the Vatican archives. A person had to have had severe enough
symptoms to warrant desperation. Medicine in all its attempts to help the
person must be shown to have failed. Finally, the recovery of the person must
be unusually rapid or instantaneous. With the disclaimer of declaring miracles
having occurred being limited to the best available methods of scrutiny
available at the time, it can be said that they did indeed occur and were
miracles to those who experienced them. Even when advanced knowledge
with the passage of time may bring further knowledge to light.
The Christian God is a God of wonders. 258 Miracles of healing are one of the
many traits by which the world pays attention to His deeds. Healings draw
crowds.
“Jesus went throughout Galilee, teaching in their synagogues, proclaiming
the good news of the kingdom, and healing every disease and sickness among
the people. News about him spread all over Syria, and people brought to him
all who were ill with various diseases, those suffering severe pain, the demon-
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possessed, those having seizures, and the paralyzed; and he healed
them. Large crowds from Galilee, the Decapolis, Jerusalem, Judea and the
region across the Jordan followed him. 259
There can be no doubt that healing is part of the Christian faith. Attempts to
reproduce the same level of miracles as Jesus, by disciples today, in general
fall far short of the miraculous reports of biblical times although large crowds
still gather today for evangelical type healing crusades. Skepticism by medical
professionals has not answered all the questions of today’s healings but has
rather provided a rather firm foundation upon which today’s miracles can be
investigated rationally in the absence of adequate medical testimonial
explanation, as we have seen through the research of Jacalyn Duffin. The issue
for this purpose is not to investigate theological argument into Protestant-
Catholic diversity, but simply to demonstrate by body of evidence that at
times miracles of healing do occur. Certainly, in the eye of the beholder. As
such, medicine cannot fully argue the miraculous as ‘folly’ without doubt due
to their own explanatory limits as shown.
A miracle is a wonder of God. Miraculous, spontaneous, recoveries from
illness can and sometimes do occur beyond our explanation. That is the
Christian tenet. We, as Christians, ask, appeal, plead, bargain and sometimes
even taunt God to get His attention and appeal to His favor. That is what we
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may do but it is not always what God has asked of us. He simply said to bring
everything to Him in prayer.
“Do not be anxious about anything, but in every situation, by prayer and
petition, with thanksgiving, present your requests to God.” 260
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Chapter 13: Results are what count
No amount of evidence will please a sceptic except for consistent
reproducible results. Until, or unless, Christians are the ‘go to’ people for
healing of the same or greater scale than modern western medicine, with at least
the same results the question of whether or not Jesus heals, at least from the
medical side, Christian healing will be considered redundant. No amount of
evidence will please a believer that Jesus does not heal today. The argument is
as stark as that. The answers are not found in The Bible. The answers are not
found in the laboratory. The answers are found in the results. It really is that
simple. Christians need a spiritual foundation upon which to build their faith.
A foundation which they can rely on. The Bible is sufficient for this. The Bible
is reliable for this and the Bible is reproducible for this.
Some Christians have abandoned the thought that Jesus heals today. 261
Some Christians promote that Jesus heals today. Some Christians are prominent
within the medical healthcare system. And some Christians have lost their faith
because of the healthcare system. 262 For every situation there is a counter
situation. Which is it that you believe?
The body of Christ has healing promises. At the very least they have
biblical healing incidents from which they gain hope and upon which they
can build their faith. Prayer helps. A Christian knows the intimate
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elationship between the power God and prayer. Jesus, in answer to the
disciples about why they could not cast out a particular demon (or heal the
man) says: “this kind can come out only by prayer” while some manuscripts
add “and fasting.”263 , 264
Why is prayer so important? Prayer suggests a relationship with God.
Christians pray and God responds, all be it in His own way or in His own time.
Prayer is an everlasting method of relationship. In terms of healing, prayer is,
today, a Christian’s primary resource. From the writings of Kent Hughes we
read that the disciples had the gift of exorcism. (212) Even with such gifts, the
disciples still needed prayer to be in constant relationship with God.
By its very nature, prayer is mysterious. By its very nature it is not
possible to quantify or qualify prayer and healing together sufficiently as a
scientific methodology in research for healing. It is almost as if God planned it
that way. His sovereignty cannot be challenged by the minds of men. This
means that faith becomes the issue. Jesus did not say, let me prove it to you,
when asked if He was the messiah. What He did say on one occasion
was, “My sheep listen to my voice; I know them, and they follow me. I give them
eternal life, and they shall never perish; no one will snatch them out of my hand.” 265
To who’s voice do we listen? Do we listen to His voice selectively? That is, we
believe Him when He says we are saved. 266 But do we not believe Him on
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other issues? Once again, “a man hears what he wants to hear and he
disregards the rest.” 267 Today the issue of healing falls perhaps on both the
true and the false side of reality, such that we have the two poles of believing
within the Christian faith.
“
For the time will come when people will not put up with sound doctrine.
Instead, to suit their own desires, they will gather around them a great number
of teachers to say what their itching ears want to hear. They will turn their
ears away from the truth and turn aside to myths.” 268
Within the healing crusades of the last of the last century there has been
an incredible resurgence of preaching the healing powers of Christ. It appears
that much of this has occurred without accountability and has been allowed to
run rampant in accordance with the warning given in Timothy.
Healing is not simply an interpretation of theology which can be bent
to suit our eager ears. Healing manifests in the result of a human body
recovering from sickness, or ailment. This aspect makes the discussion not
philosophical or emotional but tangible. That is to say that there is a difference
between feeling better, as if God has touched you, and recovering from illness,
as if God has healed you. Feeling better does not always equate with being
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healed. A blood test will not show that you feel better but it will show if blood
values of certain markers have changed. A theology misinterpreted may be
interpreted as ‘good news’ and yet be incorrect. That is to demonstrate that the
teaching that Jesus heals can be claimed but it may also be countered as untrue
if medical evidence is not also sufficient, especially regarding more serious
illnesses and pathologies.
Is it counterintuitive to the spirit of the Gospel to prey on the poor in
order to establish church growth? Is the truth of the Gospel not sufficient of its
own accord? Why are claims of Christ’s healings so popular in underdeveloped
countries? Is it because the claims cannot be countered by medical evidence,
simply because those countries lack the medical facilities for providing
evidence? Although the gospel goes hand in hand with the many stories of
healing, the gospels also went hand in hand with the evidence of healings. Jesus
said “See that you don’t tell anyone. But go, show yourself to the priest and offer the
gift Moses commanded, as a testimony to them.” 269,270 The priests were the very
ones who wanted to catch Jesus out if He had made a false claim and yet Jesus
said “show yourself to the priest” because there was no question as to the
validity of the healing claim. Priests could declare one clean or unclean.
Therefore, they could confirm this man’s healing claim. If Jesus heals today, in
the Biblical model, one is either healed or is not, even if there may be a short
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delay. Jesus said “wash in the Pool of Siloam”. So the man went and washed, and
came home seeing. 271 How much more obvious can His healing be? In modern
terms even the medical profession would today be satisfied with Jesus’ healing
results.
Therein lies a significant clue to the real question for today. The clue
lies in the word ‘satisfied’. The message translation of Luke 11:29 has Jesus
responding to an unsatisfied crowd demanding miracles of Him. Jesus said,
“The mood of this age is all wrong. Everybody’s looking for proof, but you’re looking
for the wrong kind. All you’re looking for is something to titillate your curiosity, satisfy
your lust for miracles.” 272 In Jesus’s opinion enough had already been done. His
message is not “yes, I heal all the time. Isn’t it great?” His message is “you
should be satisfied by what you have seen and heard by now. Go and make the
world a better place.” This is echoed in James:
“Do not merely listen to the word, and so deceive yourselves. Do what it says.
Anyone who listens to the word but does not do what it says is like someone
who looks at his face in a mirror and, after looking at himself, goes away and
immediately forgets what he looks like. But whoever looks intently into the
perfect law that gives freedom, and continues in it—not forgetting what they
have heard, but doing it—they will be blessed in what they do.” 273
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In fact, two words are important. Firstly, the word “satisfied” because
we can chase signs, wonders, and evidence forever and never be satisfied. Or
we can be satisfied that enough has been said. We may make a choice to believe
and be satisfied that what we know is reliable. What we don’t know we can also
trust because of that which we do know, having The Bible and experience in
Christ and having found both to be reliable. The second word that gives us a
clue as to how we should respond to what we know is the word “go”. How
often have we heard the words “go and” in the Bible? Astoundingly, Jesus
rebukes His own disciples for not believing testimony of His resurrection from
Mary Magdalene, a reliable witness, nor the other witnesses.
“When Jesus rose early on the first day of the week, he appeared first to Mary
Magdalene, out of whom he had driven seven demons. She went and told those
who had been with him and who were mourning and weeping. When they
heard that Jesus was alive and that she had seen him, they did not believe it.”
274
“Afterward Jesus appeared in a different form to two of them while they were
walking in the country. These returned and reported it to the rest; but they did
not believe them either.” 275
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And they still had trouble believing Jesus as He stood in their presence.
But rather than continue with evidence He said a word which in itself was
indicative of what to do next. That word was simply “go.” The word “go” is a
verb, an action word. Jesus said “Go into all the world and preach the gospel to all
creation.” 276 He did not follow their doubts with more evidence, but expected
them to act on the sufficient evidence they had, both in the few years they had
spent with Jesus, and in the few testimonies they had heard of the resurrection.
“Is anyone among you in trouble? Let them pray. Is anyone happy? Let
them sing songs of praise. Is anyone among you sick? Let them call the elders
of the church to pray over them and anoint them with oil in the name of the
Lord.” 277
Why is this verse important? It is important, amongst other reasons, to
respond to a situation with action. In this case “let them pray” can also be read
as “go and pray.” Or more generally, “go and do something about it.” Are your
friends sick? Go over there and see what you can do to help. Do they need warm
blankets? Go get some. Do they need a doctor? Go call one. Do they need food?
Go get some. The average Christian does not need to have overwhelming
evidence that Jesus heals today. What the average Christian needs is to be
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faithful and respond in any way that may be helpful, least of which is to pray.
To pray is to continue to be in relationship with Christ and further, to take
appropriate action.
To be satisfied means to rest in faith. To be satisfied is the full embodiment
of shalom. 278 The Psalmist writes: “because you have satisfied me, God, I promise to
do everything you say.” 279 There is no stress in the action of this promised verse.
Action is taken in peace and assurance.
Research demonstrates that religion and spirituality play a beneficial
role in our health. The Bible contains a foundation of principles, or laws that
culminate in a reliable set of guidelines that benefit ourselves in our
relationship with God but also in our health. For example, scripture says; “Do
not be wise in your own eyes; fear the Lord and shun evil. This will bring
health to your body and nourishment to your bones.” 280 Although we are told
otherwise, throughout the history of man, we absolutely do seem to want to
be wise in our own eyes.281 Does man fear the Lord in order to shun evil?
Again the history of man demonstrates the contrary. Although we are told
how we should live so that we achieve a better outcome, we refuse to
relinquish our zest to be wise in our own eyes. We are told “Honor the Lord
with your wealth, with the first fruits of all your crops; then your barns will be
filled to overflowing, and your vats will brim over with new wine.” 282 Is this
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what man does? Collectively, man could eliminate hunger and perhaps even
poverty following these instructions.283 Yet we covet what we have as our
own.
Although we have been given reliable and sound instruction we also
have been given free will. The diversity that we see in the results of healing
may simply be due to the diversity of man, in his sinful nature.
Is research the answer to finding out if Jesus heals? Hardly. Research
is man’s attempt to know and to satisfy his own condition and to control or
expand it. However, research may point us in the right direction. We will end
up learning from research even if it may not finally prove all of what we are
seeking to find out. Whole person health care as described earlier is a more
holistic approach to health, which has come about as a result of research. If
research leads to knowing, it must also lead away from faith. Is it a bad thing
that medicine cares about aspects of patients’ lives that seem to play some role
in their health and wellbeing? Is it a bad thing if a Christian believes his or her
prayers may help another suffering human being? For the most part these are
good things. Christians may give glory to God in both situations. Faith is not
knowing and yet being satisfied in God’s sovereignty rather than our own.
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“There is a mystery in the way God deals with us which
cannot be expounded through scientific testing. And in any case, the
real evidence of a healing is a change in the individual as a result of
knowing the risen Christ’s saving and healing grace within
themselves. For them, that can be a miracle indeed.” 284
Perhaps the single most revealing statement that has been made
during this study is by an unnamed Christian surgeon quoted in a report for
the House of Bishops on the Healing Ministry in response to the following
question: “Are you expecting the same sort of cures as sick people did in
Jesus’ day and can such cures be shown to be miraculous after being subject to
medical criteria?” He responded, “I have learned that when the Spirit of God
touches and penetrates the human spirit, there is no limit to the responses the
body can make.” 285
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Chapter 14: Final thoughts
In the several decades perusing my interests in the healings of Jesus
Christ, both in His times and ours, I have both engaged in healing ministry
and abandoned it. I have experienced Jesus standing next to me showing me
His works and encouraging me to pursue His ministry in faith. I have also
distanced myself because, like His unbelieving disciples, I have at times had
real doubts. Healing is not always a miracle. Nor is it always a result of a
spiritual gift. Healing is often a result of walking with Christ.
If we were to walk with Christ today from one house to the next,
regardless of where we live, we would encounter people with real life issues.
Sickness is but one of them. Poverty, depression, hunger, jealousy,
unemployment, restlessness, frustration, addiction and others to name just a
few. Everybody has something they need, want, or are lacking. When Jesus
encounters the sick He talks with them about it. 286 When He encounters the
depressed He talks with them about it. 287 When He encounters the needy He
talks with them also. 288 His trait is to engage in the human life and become
involved.
Jesus simply spoke to the lady at the well. 289 He engaged her in
conversation and then something remarkable happened. Jesus simply walked
down the road and a man shouted out to Him from a tree. They ended up
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sharing dinner. 290 Jesus passed by a fisherman and said “Follow me” and the
fisherman received the keys to the kingdom of heaven. 291 Jesus was walking
from one place to the next when a soldier came up to Him and asked for
healing for his servant. Jesus didn’t even have to go to the house and the
servant was healed. 292 Jesus sat in a field of hungry people and He fed them. 293
Jesus went to a wedding and the wine ran out and He replenished the wine. 294
Jesus was away for a few days when He heard His friend was sick and dying.
Jesus, in His own time, resurrected him. 295 Jesus retreated up a mountain for
prayer and on His way down He was called to help out a boy with serious
health issues. Jesus healed the boy. 296 Do you get the picture? When you
follow Jesus all kinds of things happen. The lame walk, the blind see and the
deaf hear. This is true both physically and in a spiritual sense.
Let us not forget that although Jesus is sovereign He now wants to
walk with you. If Jesus says “go” it means, “go without me. Walk in faith.” He
sent His disciples out into the world. 297 If you are a Christian then you are
now one of them. No matter how far you walk, He will be there. No matter
how far you sail, He will be there. No matter how deep you dig. He will be
there. No matter how high you fly. He will be there. And no matter how ‘deaf’
you may become, if you believe in Him, you will still always hear His voice.
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When I think of the words “seek and you shall find” I have to think of
the depth that is built into these words. 298 Seek: “what is it that consumes
you?” What aspect of Jesus are you yearning for? “Seek” means search.
Sometimes it can also mean ‘research’. I have spent years seeking Him in a
pursuit to better understanding His healing. I have found that He heals. What
I have found is that the more I seek the more He reveals but it has taken
decades, and I know there is much more to discover. I can only assume this is
true for all aspects of God. Seek and you shall find. Embrace the fullness of the
words. To take time to research, think, ponder, read, question, engage, and
learn, is the process of seeking. That is why we are given a lifetime to discover
Him.
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Appendix:
God Afflicted
God physically afflicted more people, more often than He physically
healed. For example:
Genesis 12:17—The household of Pharaoh
Genesis 16:2—Sarah
Genesis 20:18—The household of Abimelech
Genesis 30:2—Rachel
Genesis 32:22–32—Jacob
Exodus 4:6–7—Moses
Exodus 12:29–30—Firstborn of Egypt
Leviticus 10:1–2—nd Nadab
Numbers 12:1–15—Miriam
Numbers 16:41–50—Israel
Numbers 21:4–9—Israel
Numbers 25:1–9—Israel
1 Samuel 1:5–6—Hannah
1 Samuel 5:6, 9, 12—Philistines
2 Samuel 12:1–23—Infant son of David
2 Samuel 24:1–17—Israel
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1 Kings 13:4—Jeroboam
1 Kings 14:12, 17—Jeroboam’s son
2 Kings 5:20–27—Gehazi
2 Kings 19:35—Sennacherib’s army
2 Chronicles 21:16–20—Jehoram
2 Chronicles 26:16–21—Uzziah
Ezekiel 24:16—Ezekiel’s wife
Daniel 4:28–37—Nebuchadnezzar 299
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Chapter 14 related texts:
289 When Jesus saw him lying there and learned that he had been in this
condition for a long time, he asked him, “Do you want to get well?” John5:6
290 “Come to me, all you who are weary and burdened, and I will give you
rest. 29 Take my yoke upon you and learn from me, for I am gentle and
humble in heart, and you will find rest for your souls. For my yoke is easy
and my burden is light.” Matthew 11:28-30
291 “Therefore I tell you, do not worry about your life, what you will eat or
drink; or about your body, what you will wear. Is not life more than food, and
the body more than clothes? Look at the birds of the air; they do not sow or
reap or store away in barns, and yet your heavenly Father feeds them. Are
you not much more valuable than they? Matthew 6:25-27
292 When a Samaritan woman came to draw water, Jesus said to her, “Will
you give me a drink?” John 4:7
293 Jesus entered Jericho and was passing through. A man was there by the
name of Zacchaeus; he was a chief tax collector and was wealthy. He wanted to
see who Jesus was, but because he was short he could not see over the
crowd. So he ran ahead and climbed a sycamore-fig tree to see him, since Jesus
was coming that way.
When Jesus reached the spot, he looked up and said to him, “Zacchaeus, come
down immediately. I must stay at your house today.” Luke 19:1-5
294 Then Jesus said to Simon, “Don’t be afraid; from now on you will fish
for people.” So they pulled their boats up on shore, left everything and
followed him. Luke 5:6
I will give you the keys of the kingdom of heaven; whatever you bind on
earth will be bound in heaven, and whatever you loose on earth will be loosed
in heaven.” Matthew 16:19
295 There a centurion’s servant, whom his master valued highly, was sick and
about to die. The centurion heard of Jesus and sent some elders of the Jews to
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him, asking him to come and heal his servant. When they came to Jesus, they
pleaded earnestly with him, “This man deserves to have you do this, because
he loves our nation and has built our synagogue.” So Jesus went with them.
He was not far from the house when the centurion sent friends to say to
him: “Lord, don’t trouble yourself, for I do not deserve to have you come under
my roof. That is why I did not even consider myself worthy to come to you.
But say the word, and my servant will be healed. For I myself am a man under
authority, with soldiers under me. I tell this one, ‘Go,’ and he goes; and that
one, ‘Come,’ and he comes. I say to my servant, ‘Do this,’ and he does it.”
When Jesus heard this, he was amazed at him, and turning to the crowd
following him, he said, “I tell you, I have not found such great faith even in
Israel.” Then the men who had been sent returned to the house and found the
servant well. Luke 7:2-10
296 As evening approached, the disciples came to him and said, “This is a
remote place, and it’s already getting late. Send the crowds away, so they can
go to the villages and buy themselves some food.”
Jesus replied, “They do not need to go away. You give them something to
eat.”
“We have here only five loaves of bread and two fish,” they answered.
“Bring them here to me,” he said. And he directed the people to sit down
on the grass. Taking the five loaves and the two fish and looking up to heaven,
he gave thanks and broke the loaves. Then he gave them to the disciples, and
the disciples gave them to the people. They all ate and were satisfied, and the
disciples picked up twelve basketfuls of broken pieces that were left over. The
number of those who ate was about five thousand men, besides women and
children. Matthew 14:15-21
297 Jesus said to the servants, “Fill the jars with water”; so they filled them
to the brim.
Then he told them, “Now draw some out and take it to the master of the
banquet.”
They did so, and the master of the banquet tasted the water that had been
turned into wine. John 2:7-9
298 So they took away the stone. Then Jesus looked up and said, “Father, I
thank you that you have heard me. I knew that you always hear me, but I said
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this for the benefit of the people standing here, that they may believe that you
sent me.”
When he had said this, Jesus called in a loud voice, “Lazarus, come
out!” The dead man came out, his hands and feet wrapped with strips of linen,
and a cloth around his face. John 11:41-43
299 Even while the boy was coming, the demon threw him to the ground in
a convulsion. But Jesus rebuked the impure spirit, healed the boy and gave
him back to his father. Luke 9:42
300 “All authority in heaven and on earth has been given to me. Therefore,
go and make disciples of all nations, baptizing them in the name of the Father
and of the Son and of the Holy Spirit, and teaching them to obey everything I
have commanded you. And surely I am with you always, to the very end of
the age.” Matthew 28:16-20
301 You will seek me and find me when you seek me with all your heart.
Jeremiah 29:13
151

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Endnotes:
i
The New International Version. (2011). (Mt 8:4). Grand Rapids, MI:
Zondervan.
2 Examples of healing testimonies:
http://www.miraclesforyou.org/testimonies-miracle-2.php,
http://www1.cbn.com/700club/episodes/all/amazing-stories
https://www.cai.org/testimonies/healing
http://www.ubm1.org/?page=testimonies , 28/03/2016, 10:57
3 Examples:
ASA Adjudicates "God can Heal" Claims Are Unsubstantiated,
http://www.politicsforum.co.uk/forum/viewtopic.php?f=107&t=40956,
28/03/2016
'Healing' church faces ASA wrath, 2010-07-20 16:27,
http://www.news24.com/SouthAfrica/News/Healing-church-faces-ASAwrath-20100720
New skeptical society in New Zealand succeeds in advertising complaint,
June 27, 2014
“Your belief that God heals has no evidence to back it up, so you cannot
actually make that health claim.”
http://doubtfulnews.com/2014/06/new-skeptical-society-in-new-zealandsucceeds-in-advertising-complaint/
A Time to Heal: A Contribution Towards the Ministry of Healing, A report from
the Church of England on the ministry of healing, Church House Publishing, 2008
pg.213-214.
4 Weber, Kathrine, Wis. Supreme Court Justices Uphold Murder Charges
for Faith-Healing Couple. http://www.christianpost.com/news/wis-supreme-
court-justices-uphold-murder-charges-for-faith-healing-couple-
99346/#P7OovZXWB7DBYPpL.99, 1/03/2016.
169

5 http://listverse.com/2013/07/30/top-ten-cases-of-children-failed-faithhealings/
6 Schenck, K. (2006). 1 & 2 Corinthians: a commentary for Bible students (p.
315). Indianapolis, IN: Wesleyan Publishing House.
7 The Archbishops Council, A Time to Heal, London, Church House
Publishing, 2000, pg 42, 50,51,54, 74
“For the Church of England, there is no nationally recognized minimum
standard of training for clergy or clear agreement about how this ministry or
related guidelines for good conduct should be carried out in the parishes.
Consequently, there is no consensus on what exactly, or even broadly,
diocesan advisors should advise or what that advice should be, in relation to
this ministry.”
8 Ibid. pg 44.
9 Ibid. pg74.
10 Christian Apologetics and Research Ministry,
https://carm.org/dictionary-cessationism, 13/05/2016
11 The Archbishops Council, A Time to Heal, 2000, London, Church House
Publishing, pg. 208.
12 Draper, Jimmy, DOCTRINE: Does God heal today? Baptist Press, April
2007, http://www.bpnews.net/25471/doctrine-does-god-heal-today, 1-03-2016
12:48
13
“In1990 werd Nefthys Brandsma op miraculeuze wijze van kinkhoest genezen
bij de
Bonifatiusbron. Volgens de gemeente Dongeradeel komen er elk jaar tussen d
e 25 en 40
duizend pelgrims naar Dokkum; nieuwe wonderen zijn nog niet gemeld”.
(http://www.frieslanddigitaal.eu/Dongeradeel/Dokkum/beeldbonifatius.html)
170

14 The CDC (Centers for Disease Control) is one of the major operating
components of the Department of Health and Human
Services http://www.cdc.gov/pertussis/about/signs-symptoms.html
15 Mayo Clinic, "Whooping cough used to be called the "100-day cough"
because it can last for weeks to months." http://www.mayoclinic.org/diseasesconditions/whooping-cough/basics/definition/con-20023295,
13/05/2016
16 Bullis R., Sacred Calling, Secular Accountability: Law and Ethics in
Complementary and Spiritual Counseling, Pasadena, Brunner Routelege, , 2001,
pg 49
17 Coleman, Lance, Sevierville man claims assault as part of exorcism,
http://www.knoxnews.com/news/local/sevierville-man-claims-assault-as-partof-exorcism-ep-358846445-356121041.html,
13/05/2016
18 Elwell, W. A., & Beitzel, B. J. (1988). In Baker encyclopedia of the Bible (p.
1430). Grand Rapids, MI: Baker Book House.
19 Spence-Jones, H. D. M. (Ed.).. Isaiah (Vol. 2, p. 330). London; New York:
Funk & Wagnalls Company, (1910)
20 Schoeninger D., Fung K., Lussier L, Lay B., Caccese R., Christian
Anthropology,The Nature Of The Human Person Human Brokenness and Healing, ,
Association of Christian Therapists, 2009 pg. 16
21 Science Museum, Brought to Life, Exploring the History of Medicine, 22-
03-2015 19:00
http://www.sciencemuseum.org.uk/broughttolife/themes/~/link.aspx?_id=4DF
D6DAAAC544F75BB5F843D2A894BA5&_z=z
22 Belief and Medicine,
http://www.sciencemuseum.org.uk/broughttolife/themes/belief.aspx
23 Johnson, Philip, Energy Healing: A Christian Theological Appraisal,
http://mattstone.blogs.com/christian/2009/08/energy-healing-a-christian-theologicalappraisal.htm
, 15/05/2016
171

24 Messer, N, Flourishing, Health, Disease, and Bioethics in Theological
Perspective, Wm.B. Grand Rapids, Eerdmans Publishing, 2013, Chap. 3.
25 Phillips, Ron, Ten ways to release God’s Healing Power, What the Bible says
about stirring up the supernatural gift of healing. CharismaDigital, March 2012,
pg 49. http://www.charismamag.com/magazine
26 Cross, F. L., & Livingstone, E. A. (Eds.)., The Oxford Dictionary of the
Christian Church (3rd ed. rev.,). Oxford; New York: Oxford University Press.
(2005) pg. 88
27 British Journal of Sports Medicine, Instruction for Authors, Guidelines,
“We are looking for experts to synthesise the literature and to comment on the
outcomes of the review in a meaningful and clinically relevant way. The
conclusion that "more research is needed" is uninformative.”
http://bjsm.bmj.com/site/about/guidelines.xhtml, 04/10/2016, 13:25
28 We are witnesses of these things, and so is the Holy Spirit, whom God
has given to those who obey him.” The New International Version. (2011). (Ac
5:32). Grand Rapids, MI: Zondervan.
29 Chest [Chest] 2009 Jun; Vol. 135 (6), pp. 1643-7. Delliser H.M.
30 Manser, M. H. (2009). Dictionary of Bible Themes: The Accessible and
Comprehensive Tool for Topical Studies. London: Martin Manser.
31 The New International Version. (2011). (Ps 38:3). Grand Rapids, MI:
Zondervan.
32 Preamble to the Constitution of the World Health Organization as
adopted by the International Health Conference, New York, 19-22 June, 1946;
signed on 22 July 1946 by the representatives of 61 States (Official Records of
the World Health Organization, no. 2, p. 100) and entered into force on 7 April
1948.
33 The New International Version. (2011). (1 Co 6:18–20). Grand Rapids, MI:
Zondervan.
34 Ibid, (3 Jn 2).
35 Ibid, (1 Th 5:23–24).
172

36 Koenig HG, Hooten EG, Lindsay-Calkins E, Meador KG (2010).
Spirituality in medical school curricula: Findings from a national survey.
International Journal of Psychiatry in Medicine 40 (4): 391-398.
37 Henkel, Gretchen, Pray With Me, The Hospitalist, July 1, 2007,
http://www.the-hospitalist.org/article/pray-with-me/3/
38 Ubel, Peter, Should your doctor pray with you? The Atlantic, 18-03-2013,
http://www.theatlantic.com/health/archive/2013/03/should-your-doctor-praywith-you/273991/
39 Klitzman R. M.D., Prayer, Faith and Doctors, Well, March 2008, New York
Times. (http://well.blogs.nytimes.com/2008/03/24/prayer-faith-anddoctors/?_r=0)
40 World Health organization: palliative care definition,
(http://www.who.int/cancer/palliative/definition/en/)
41 Ledford CJW, Canzona MR, Seehusen DA, Cafferty LA, Schmit ME,
Huang JC, Villagran MM (2015). Differences in physician communication when
patients as versus tell about religion/spirituality. Family Medicine 47 (2):138-142,
Crossroads, Newsletter of the Center for spirituality, theology and health
(Duke university), Vol. 4 issue 9 march 2015
42 When Jesus came into Peter’s house, he saw Peter’s mother-in-law lying
in bed with a fever. He touched her hand and the fever left her, and she got
up and began to wait on him. Matthew 8: 14-15 (NIV)
43 Easton, M. G. Easton’s Bible dictionary. New York: Harper & Brothers.
1893.
44 Bauer Heather, R.D., C.D.N., K. Matthews, Bread is the Devil, Win the
Weight Loss Battle by Taking Control of Your Diet Demons, , St. Martin's Griffin
2012
44
http://www.barrypopik.com/index.php/new_york_city/entry/the_whiter_your
_bread_the_sooner_youre_dead, 13/06/2016, 15:32
173

46 Kris Gunnars, Why is Bread Bad For You? The Shocking Truth, , http://
authoritynutrition.com/why-is-bread-bad-for-you/ March 18 ,2015 12:33
47 Then Jesus declared, “I am the bread of life. Whoever comes to me will
never go hungry, and whoever believes in me will never be thirsty . (John 6:35)
48 “For in him all things were created: things in heaven and on earth,
visible and invisible, whether thrones or powers or rulers or authorities; all
things have been created through him and for him. He is before all things, and
in him all things hold together. And he is the head of the body, the church; he
is the beginning and the firstborn from among the dead, so that in everything
he might have the supremacy. For God was pleased to have all his fullness
dwell in him, and through him to reconcile to himself all things, whether
things on earth or things in heaven, by making peace through his blood, shed
on the cross.” Colossians 1:16-20.
49 Oxford Dictionary Of The Christian Church, F.L. Cross, Oxford
University Press, 2005
Transubstantiation. In the theology of the *Eucharist, the conversion of the
whole substance of the bread and wine into the whole substance of the Body
and Blood of Christ, only the *accidents (i.e. the appearances of the bread and
wine) remaining.
50 The New International Version. (2011). (1 Co 11:23–26). Grand Rapids, MI:
Zondervan.
51 Stone P. jr., The Meal That Heals, Pressworks 2002, pg. 38.
52 The New International Version. (2011). (Lk 24:30–31). Grand Rapids, MI:
Zondervan.
53 Ibid, Jn 6:53–58
54 Strong, J.. A Concise Dictionary of the Words in the Greek Testament and The
Hebrew Bible (Vol. 2, p. 57). Bellingham, WA: Logos Bible Software. (2009)
55 The New International Version. (2011). (Jn 1:29). Grand Rapids, MI:
Zondervan.
174

56 Freeman, J. M., & Chadwick, H. J. Manners & Customs of the Bible North
Brunswick, NJ: Bridge-Logos Publishers. (1998). (pp. 116–117).
57 The New International Version. (2011). (Mt 22:37). Grand Rapids, MI:
Zondervan.
58 Belialov, F I. 2007. "[Psycosomatic associations in internal diseases. Part
I]." Klinicheskaia Meditsina 85, no. 3: 21-24. MEDLINE, EBSCOhost (accessed
March 28, 2016
59 Petrie, K. J., & Weinman, J. (2012). Patients’ Perceptions of Their Illness:
The Dynamo of Volition in Health Care. Current Directions in
Psychological Science. http://doi.org/10.1177/0963721411429456
60 From Discovery to Cure, Report of The National Advisory Mental
Health Council’s Workgroup, August 2010,
http://www.nimh.nih.gov/about/advisory-boards-andgroups/namhc/reports/fromdiscoverytocure_103739.pdf
61 Elwell, W. A., & Beitzel, B. J. (1988). In Baker encyclopedia of the Bible (p.
1461). Grand Rapids, MI: Baker Book House.
62 The New International Version. (2011). (Dt 6:5). Grand Rapids, MI:
Zondervan.
63 Elwell, W. A., & Beitzel, B. J. (1988). In Baker encyclopedia of the Bible (p.
1461). Grand Rapids, MI: Baker Book House.
64 Ibid
65 The New International Version. (2011). (Ro 8:6–8). Grand Rapids, MI:
Zondervan.
66 Ibid, Ro 12:2
67 Ibid Mk 5:15
68 In the NT madness is thought to come from demon possession (Luke
8:2–3, 30; 11:14). People who have such disorders may strip themselves, live in
tombs, and behave violently (Mark 5:2–13; Matt. 8:28–33). Spencer, R. A.
(2000). Madness. In D. N. Freedman, A. C. Myers, & A. B. Beck (Eds.),
Eerdmans dictionary of the Bible (p. 843). Grand Rapids, MI: W.B. Eerdmans.
175

69 Schattner A, The Emotional Dimension And The Biological Paradigm Of
Illness: Time For A Change. , August 2003 QJM International Journal of
Medicine, Volume 96, Issue 9, 01 September 2003, PMID: 12925716 [PubMed -
indexed for MEDLINE]
70 Alzheimer’s Association, St. Louis Chapter, Visiting the Psychiatrist, Page
1-3, ©2011.
http://www.alz.org/documents/stl/Visiting_the_Psychiatrist.pdf
71 Chicago Bridge, Emerging professionals in the field of ageing, Alzheimer’s
disease and related dementias, Alzheimer’s disease, is it a mental illness? June 28
2011, http://www.thechicagobridge.org/alzheimers-disease-is-it-a-mentalillness/
,3 April 2015: 17:17
72 The New International Version. (2011). (Le 13:45–46). Grand Rapids, MI:
Zondervan.
73 HIV Aware, What everyone should know about HIV, Princess Dianna,
http://www.hivaware.org.uk/about/princess-diana.php, 3-04 2015, 21:58
“Princess Diana's commitment and dedication to raising the profile of HIV
helped challenge the stigma of the virus. She often publically wore a red
ribbon and was the first prominent public figure in the UK to be pictured
holding the hand of a person with AIDS in his hospital bed. This iconic image
was seen by millions all over the world and had an amazing effect in
challenging attitudes towards people living with HIV and breaking down
stigma and misconceptions.”
74 Wagner Meg, New York daily News, Published: Wednesday, August 6,
2014, 7:42 AM “Amid a trend of Liberian families dumping their Ebolainfected
loved ones into the open, the government of Liberia is urging families
to keep those suffering inside and they will be picked up.”
176

75 Chloe Brett, The forgotten victims of Ebola: The desperate plight of the children
who have been orphaned by the virus, Published 00:03 GMT, 7 December
2014 | updated: 00:03 GMT, 7 December 2014,
http://www.dailymail.co.uk/home/you/article-2862063/The-forgotten-victims-
Ebola-desperate-plight-children-orphaned-virus.html#ixzz3WKBzbwQv
76 Schattner ,A. The emotional dimension and the biological paradigm of illness:
time for a change. ,DOI: http://dx.doi.org/10.1093/qjmed/hcg116 617-621 First
published online: 18 August 2003
77 New American Standard Bible: 1995 update.. (Mk 1:40–41). LaHabra, CA:
The Lockman Foundation. (1995)
78 Hughes, R. K., Mark: Jesus, servant and savior (Vol. 1, p. 57). Westchester,
IL: Crossway Books. (1989)
79 Schattner, A., The emotional dimension and the biological paradigm of illness:
time for a change.,DOI: http://dx.doi.org/10.1093/qjmed/hcg116 617-621 First
published online: 18 August 2003
80 The New International Version. (2011). (Ro 8:5–7). Grand Rapids, MI:
Zondervan.
81 Laura Steenbergen, Roberta Sellaro, Saskia van Hemert, Jos A. Bosch,
Lorenza S. Colzato. A randomized controlled trial to test the effect of multispecies
probiotics on cognitive reactivity to sad mood. Brain, Behavior, and Immunity, 2015;
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Multispecies probiotic may have a significant effect on mood,Posted on Fri, Apr 17,
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177

82 Roberts, Hannah,Rome, The Daily Mail, Doctors tell Pope to eat less pasta
and take a daily walk like his predecessor amid fears about his weight gain since he
took office.
Pope's sedentary lifestyle said to be aggravating nerve condition
Francis is said to have piled weight on since taking papacy
He has suggested he does not expect to live to a very old age
PUBLISHED: 21:05 GMT, 1 April 2015 | UPDATED: 21:19 GMT, 1 April 2015
http://www.dailymail.co.uk/news/article-3022143/Doctors-tell-Pope-eat-pastadaily-walk-like-predecessor-amid-fears-weight-gain-tookoffice.html#ixzz3Wkb9Xfpt
83 Lin KP, Chou YC, Chen JH, Chen CD, Yang SY, Chen TF, Sun Y, Wen LL,
Yip PK, Chu YM, Chen YC (2015). Religious affiliation and the risk of dementia in
Taiwanese elderly. Archives of Gerontology and Geriatrics, E-pub ahead of
print, Crossroads, Newsletter of the Center for spirituality, theology and
health (Duke university), Vol. 4 issue 9 march 2015
Christians were 59% less likely than those with no religious affiliation to have
AD (Alzheimer’s Disease) and 58% less likely to have VD (Vascular disease)
84 Bonelli RM 1 , Koenig Mental disorders, religion and spirituality 1990 to 2010:
a systematic evidence-based review, HGJ Relig Health. 2013 Jun; 52(2):657-73. doi:
10.1007/s10943-013-9691-4.
85 The New International Version. (2011). (Mt 11:28–30). Grand Rapids, MI:
Zondervan.
86 Ibid, Pr 3:5
87 Benson H 1 , Dusek JA, Sherwood JB, Lam P, Bethea CF, Carpenter
W, Levitsky S, Hill PC, Clem DW Jr, Jain MK, Drumel D, Kopecky SL, Mueller
PS, Marek D, Rollins S, Hibberd PL. Study of the Therapeutic Effects of
Intercessory Prayer (STEP) in cardiac bypass patients: a multicenter randomized trial
of uncertainty and certainty of receiving intercessory prayer. Am Heart J. 2006
Apr;151(4):934-42.
178

“Intercessory prayer itself had no effect on complication-free recovery from
CABG, but certainty of receiving intercessory prayer was associated with a
higher incidence of complications.”
88 Benedict, Carey, Long-Awaited Medical Study Questions the Power of
Prayer, New York Times, Health March 31 2006,
http://www.nytimes.com/2006/03/31/health/31pray.html?pagewanted=all&_r=
0
89 Micah 6:13, Holy Bible, New Century version, Thomas Nelson, 2005
“As for me, I will make you sick. I will attack you, ruining you because of your sins.”
90 The New International Version. (2011). (Mt 15:17–19). Grand Rapids, MI:
Zondervan.
91 History.com staff, First human heart transplant, A+E Networks, 2010
http://www.history.com/this-day-in-history/first-human-heart-transplant
92 Bekke-Hansen S, Pedersen CG, Thygesen K, Christensen S, Waelde LC,
Zacharie R (2014). The role of religious faith, spirituality and existential
considerations among heart patients in a secular society: Relation to depressive
symptoms 6 months post-acute coronary syndrome. Journal of Health Psychology
19:740-753, Crossroads, Newsletter of the Center of Spirituality, Theology and
Health, Vol 4 issue 2 August 2014.
93 Luchesse FA, Koenig HG, Religion, spirituality and cardiovascular disease:
research, clinical implications, and opportunities in Brazil. Brazilian Journal of
Cardiovascular Surgery, Rev Bras Cir Cardiovasc vol.28 no.1 São José do Rio
Preto Jan./Mar. 2013
http://dx.doi.org/10.5935/1678-9741.20130015, (2013). 28(1):103-128.
94 Luchesse FA, Koenig HG (2013). Religion, spirituality and
cardiovascular disease: research, clinical implications, and opportunities in
Brazil. Brazilian Journal of Cardiovascular Surgery 28(1):103-128.
95 The New International Version. (2011). (Ex 34:14). Grand Rapids, MI:
Zondervan.
96 Ibid, Php 2:10
179

97 Peterson, E. H. The Message: The Bible in contemporary language (Eze
11:19–20). Colorado Springs, CO: NavPress. (2005).
98 The New International Version. (2011). (1 Co 2:12–14). Grand Rapids, MI:
Zondervan.
99 Lyon, D. (1984). Secularization: The Fate of Faith in Modern Society.
Themelios: Volume 10, No. 1, September 1984, 17.
“The strong secularization thesis is that the modern world pushes traditional
religion to the margins of society, leaving it no role to play at the centre of
social life.”
100 Linardakis, M., Papadaki, A., Smpokos, E., Sarri, K., Vozikaki, M., &
Philalithis, A. (2015). Are religiosity and prayer use related with multiple
behavioural risk factors for chronic diseases in European adults aged 50+ years?
Public Health, March 10 [Epub ahead of print], Newsletter of the Center for
Spirituality, Theology & Health Volume 4 Issue 11 May 2015
“as Europeans continue on the path towards complete secularization, rates of
chronic disease will likely continue to increase in this rapidly aging
population”
101 Stempsey, W. E. (2002). Miracles and the limits of medical knowledge.
Medicine, Health Care, and Philosophy, 5, 1–9.
http://www.ncbi.nlm.nih.gov/pubmed/11954989
“Physicians have no epistemological grounds for declaring any cure to be
miraculous. Miracles are theological (or philosophical) entities, and not
medical entities. All physicians can do is to determine whether or not a
cure is scientifically inexplicable according to the current epistemological
standards of medical science. As these standards change, what is
currently unexplainable may become explainable. However, we can also
come to realize that our current explanations are in fact unsatisfactory.”
102 The Archbishops Council, A Time to Heal, London, Church House
Publishing, 2000, pg. 14
103 Abundance: A state of plenty. Since Israel was often restricted in
resources, abundance was an important feature of her future hope, and
became a symbol of spiritual well-being. (Dictionary Of Bible Themes)
180

104 The thief cometh not, but that he may steal, and kill, and destroy: I
came that they may have life, and may have it abundantly. John 10:10
(American Standard Version)
105 Elwell, Walter A., and Barry J. Beitzel. Baker Encyclopedia of the Bible.
Grand Rapids, MI: Baker Book House, 1988.
“Jesus came for his “sheep” to have life, and to have it abundantly. “Have
life” means “to have eternal life,” that is, “to be saved” (see 10:9). Importantly,
however, this does not merely entail participation in the age to come (as was
the general view among Jews); according to John, Jesus gives a full life already
in the here and now (which does not imply the absence of persecution [cf.
15:18–25]). In the OT, it is especially the prophet Ezekiel who envisions
pasture and abundant life for God’s people (cf. 34:12–15, 25–31). As the good
shepherd, Jesus gives his sheep not merely enough but more than plenty (cf.
Ps. 23; Ezek. 34; see Ridderbos 1997: 359). Andreas J. Köstenberger.”
106 The New International Version. (2011). (Pr 3:1–2). Grand Rapids, MI:
Zondervan.
107 Myers, Allen C. The Eerdmans Bible Dictionary. Grand Rapids, MI:
Eerdmans, 1987.
Prayer: “Any form of communication with God on the part of believing
people in response to situations that may arise in life.”
108 “But your iniquities have separated you from your God; your sins have
hidden his face from you, so that he will not hear.” Isaiah 59:2
109 http://www.brainyquote.com/quotes/authors/s/soren_kierkegaard
07/08/2015, 14:38
110 Manser, Martin H. Dictionary of Bible Themes: The Accessible and
Comprehensive Tool for Topical Studies. London: Martin Manser, 2009.
Thought: The human ability to reason and reflect. Believers are called to
reflect upon the words and works of God as they are made known through
Scripture and to avoid speculation based purely upon human reason.
111 The New International Version. (2011). (Ps 139:2–4). Grand Rapids, MI:
Zondervan.
181

112 Ibid, Mt 6:6–8
113 Ibid, Ge 24:42–46.
114 Tyndale House Publishers. (2013). Holy Bible: New Living Translation (Ac
9:10–12). Carol Stream, IL: Tyndale House Publishers.
115 Declare his glory among the nations, his marvelous deeds among all
peoples. Psalms 96:3
116 “Using telepathy is not about intruding into someone's head. Our
thoughts are private and cannot be stolen by others. But, your thought
patterns can be tapped into if you are transmitting signals (consciously or
unconsciously) to be intuitively heard.
For telepathy to work there needs to be two participants, a receiver and a
sender. Some people are better receivers, while others are better at sending
messages.” http://healing.about.com/od/telepathy/fl/Telepathy-Takes-
Two.htm, 07/08/2015, 14:28
117 Above all else, guard your heart, for everything you do flows from it.
Proverbs 4:23.
118 Yet when they were ill, I put on sackcloth and humbled myself with
fasting. When my prayers returned to me unanswered. Psalm 35:13.
119 The New International Version. (2011). (Da 10:10–13). Grand Rapids, MI:
Zondervan.
120 Those who live according to the flesh have their minds set on what the
flesh desires; but those who live in accordance with the Spirit have their
minds set on what the Spirit desires. The mind governed by the flesh is death,
but the mind governed by the Spirit is life and peace. The mind governed by
the flesh is hostile to God; it does not submit to God’s law, nor can it do so.
(Romans 5:8-7)
121 So I say, walk by the Spirit, and you will not gratify the desires of the
flesh. For the flesh desires what is contrary to the Spirit, and the Spirit what is
182

contrary to the flesh. They are in conflict with each other, so that you are not
to do whatever you want. (Galatians 5:16-17)
122
123 McGraw-Hill Dictionary of American Idioms and Phrasal Verbs. S.v. "sticks
and stones may break my bones, but words will never hurt me." Retrieved
April 5 2016 from
http://idioms.thefreedictionary.com/sticks+and+stones+may+break+my+bones
%2c+but+words+will+never+hurt+me
124 Now there is in Jerusalem by the sheep gate a pool, which is called in
Hebrew Bethesda, having five porches. In these lay a multitude of them that
were sick, blind, halt, withered. for an angel of the Lord went down at certain
seasons into the pool, and troubled the water: whosoever then first after the troubling
of the waters stepped in was made whole, with whatsoever disease he was holden.
American Standard Version. Oak Harbor, WA: Logos Research Systems, Inc.,
1995.)
125
Elwell, Walter A., and Barry J. Beitzel. Baker Encyclopedia of the Bible. Grand
Rapids, MI: Baker Book House, 1988.
“The heart is especially important in biblical religion. The mystery of the
hidden self is fully known to God and to Christ (Jer 17:10; Lk 9:47; Rom 8:27;
and throughout), and the heart is the seat of our knowledge of God (2 Cor
4:6). The state of heart governs the vision of God (Mt 5:8); from the heart one
speaks to God (Ps 27:8); the heart is the locus of divine indwelling (2 Cor 1:22;
Gal 4:6; Eph 3:17). ”
183

126 Elwell, Walter A., and Barry J. Beitzel. Baker Encyclopedia of the Bible.
Grand Rapids, MI: Baker Book House, 1988.
Obedience. Act or instance of submitting to the restraint or command of an
authority; compliance with the demands or requests of someone or something
over us. The general words for obedience in both Hebrew and Greek refer to
hearing or hearkening to a superior authority. Another major Greek word
includes the idea of submission to authority in the sense of arranging or
ordering oneself under someone in a place of command. A third Greek word
suggests obedience that is a result more of persuasion than of submission.
127 Humble yourselves, therefore, under God’s mighty hand, that he may
lift you up in due time. (1 Peter 5:6)
128 Candy Gunther Brown, Cephas N. Omenyo, Global Pentacostal and
Charasmatic Healing, Oxford University Press 2011, pg. 238-239
“The Presbyterian Church Of Ghana organized a special consultation 9-12
August 1963, at Abetifi Kwahu”: The Presbyterian meeting recommended the
following: A: The consultation wishes to see the New testament ministry of
healing through prayer restored within the congregations of the Church. B:
The ministry of healing through prayer should never be isolated from other
healing ministries, especially medical treatment, but also the visits and care of
other Christians. God can use all these means to give healing”
129 The New International Version. (2011). (1 Th 5:23–24). Grand Rapids, MI:
Zondervan.
130 Candy Gunther Brown, Cephas N. Omenyo,Global Pentacostal and
Charasmatic Healing, Oxford, Oxford University Press 2011, pg.236
131 Hartman, Steve E, Why do ineffective treatments seem helpful? A brief
review. Chiropractic &Osteopathy 2009,17:10, pg. 3.
132 http://www.lyricsfreak.com/p/paul+simon/the+boxer_20105976.html,
21/03/2016, 20:24
Simon, Paul, The boxer, lyrics
133 Bomann, Rebecca pierce, The Salve of Divine Healing: Essential Rituals
For Surviving among Working –Class Penticostals in Bogata, Colombia,Global
184

and Penticostal Healing, Candy Gunther Brown, Oxford University Press,2011
pg. 197.
“No matter who administered the healing or who received it, two things
seemed very clear to participant: the power came from God, and it was
available to whomever needed it whenever and wherever it was required.”
134 Candy Gunther Brown, Global Awakenings: Divine Healing Networks
and Global Community in North America, Brazil, Mozambique, and Beyond. Global
Pentacostal and Charasmatic Healing, Oxford, Oxford University Press 2011,
pg.363
135 https://www.sciencebasedmedicine.org/faith-healing, Harriet Hall, 1
sept, 2015, 12:21 Pm.
136 Moreland J.P., Kingdom Triangle, Grand Rapids, Zondervan, 2007 pgs.,
14. 185-186
137 Ibid
138 Ibid
139 Ibid
140 Ibid
141 Ibid
142 Ibid
143 Keener Craig, Miracles – The Credibility Of The New Testament
Accounts, Volume 1 2011 pg. 573
144 Ibid
145 Consequently, faith comes from hearing the message, and the message
is heard through the word about Christ. Romans 10:17
146 Hall, Harriet, Faith Healing, January 26, 2010, Science Based Medicine,
https://www.sciencebasedmedicine.org/faith-healing, , 1 sept, 2015, 12:21 Pm.
147 The LORD said to Moses, “Make a snake and put it up on a pole; anyone
who is bitten can look at it and live.” So Moses made a bronze snake and put
it up on a pole. Then when anyone was bitten by a snake and looked at the
bronze snake, they lived. (Numbers 21: 8-9.)
148 Keener Craig, Miracles – The Credibility Of The New Testament Accounts,
Volume 1 2011, Grand Rapids, Baker Academic Press, pg. 37
149 Ibid pg. 39
185

150 Ibid pg. 42
151 Ibid
152 Candy Gunther Brown, Global Pentacostal and Charasmatic Healing,
Oxford University Press 2011,
153 Ibid pg. 4.
154 Ibid pg. 5.
155 And being found in appearance as a man, he humbled himself by
becoming obedient to death— even death on a cross! Therefore, God exalted
him to the highest place and gave him the name that is above every name, that
at the name of Jesus every knee should bow, in heaven and on earth and
under the earth, and every tongue acknowledge that Jesus Christ is Lord, to
the glory of God the Father. (Philipians 2:8-11)
156 Candy Gunther Brown, Global Pentecostal and Charasmatic Healing,
Oxford University Press 2011, pg. 5.
157 Ibid pg. 6.
158 Ibid pg. 5.
159 Chesnut Andrew, Born Again in Brazil: The Pentacostal Boom And The
pathogens Of poverty (NewBrunswick, N.J.: Rutgers University Press, 1997),82
160 Candy Gunther Brown, Global Pentecostal and Charasmatic Healing,
Oxford University Press 2011, pg. 18.
161 Curtis Heather D., The Global Character Of Nineteenth-Century Divine
Healing, Candy Gunther Brown, Global Pentecostal and Charasmatic Healing,
Oxford University Press 2011, pg. 31.
162 Mullin R.B., Miracles and the modern religious imagination (New Haven,
Conn.: Yale University Press, 1996), 9-30.
186

163 May God himself, the God of peace, sanctify you through and through.
May your whole spirit, soul and body be kept blameless at the coming of our
Lord Jesus Christ
164 The New International Version. (2011). (2 Co 11:2–3). Grand Rapids, MI:
Zondervan.
165 Ibid Je 2:2
166 Elwell, W. A., & Beitzel, B. J. (1988). In Baker encyclopedia of the Bible (p.
381). Grand Rapids, MI: Baker Book House.
167 “If you listen carefully to the LORD your God and do what is right in
his eyes, if you pay attention to his commands and keep all his decrees, I will
not bring on you any of the diseases I brought on the Egyptians, for I am the
LORD, who heals you.” Exodus 15:25 NIV.
168 http://www.livescience.com/32266-how-are-diamonds-made.html, 11-
10-2015 16:35
169 But if from there you seek the LORD your God, you will find him
if you seek him with all your heart and with all your soul ”
(Deuteronomy 4:29),
When you come looking for me, you’ll find me. “Yes, when you get
serious about finding me and want it more than anything else, I’ll make
sure you won’t be disappointed.” (Jer.29:13-14)
Love the Lord your God with all your heart and with all your soul and
with all your mind. (Matthew 22:37)
170 Fergren Gary R., Medicine and Religion: A Historical Introduction,
John Hopkins University Press 2014 pgs.16-17.
171 Ibid pg. 201.
172 Barry, John D., David Bomar, Derek R. Brown, Rachel Klippenstein,
Douglas Mangum, Carrie Sinclair Wolcott, Lazarus Wentz, Elliot Ritzema, and
Wendy Widder, eds. The Lexham Bible Dictionary. Bellingham, WA: Lexham
Press, 2012, 2013, 2014, 2015.
187

THEODICY From the Greek words θεός (theos) (God) and δικέ (dike) (justice),
translating to “divine justice.” The attempt to defend God’s omnipotence and
goodness in the face of the problem of evil in the world.
173 Fergren Gary R., Medicine and Religion: A Historical Introduction,
John Hopkins University pg. 213.
174 Elwell, W. A., & Beitzel, B. J. (1988). In Baker encyclopedia of the Bible (p.
504). Grand Rapids, MI: Baker Book House.
“The apostle Paul listed a number of qualities that the Colossian church “as
God’s chosen ones” was to incorporate; the first was compassion (Col 3:12). It
was to be an integral part of the concept of Christian community. The Greek
word means literally “to be moved in one’s bowels.” The term thus pointed to
the very core of one’s inner feelings, much as the term “heart” does today.
One’s intense inner feelings should always lead to outward compassionate
acts of mercy and kindness.”
175 Fergren Gary R., Medicine and Religion: A Historical Introduction,
John Hopkins University Press 2014 pg. 213.
176 The New International Version. (2011). (Je 2:2). Grand Rapids, MI:
Zondervan.
177 Ibid Jas 5:16
178 Pearson Mark, 2004, Christian Healing, Florida, Charisma House, pg.
218.
179 Ibid
180 Van den Hoek Jos, 2005, Something’s On The Boil; A Discovery Of Prayer
And Healing, Victoria Canada, Trafford Publishing, pg. 13
181 911 means: Emergency Services Phone Number, (USA/ Canada)
http://acronymsandslang.com/definition/252801/911-meaning.html
Australia’s primary emergency call service number is Triple Zero (000), which
can be dialled from any fixed or mobile phone, pay phones and certain Voice
over Internet Protocol (VoIP) services.
http://www.triplezero.gov.au/Pages/Usingotheremergencynumbers.aspx, 29-
11-2015, 13:35
188

The Netherlands - Het alarmnummer 112 is er voor spoedeisende hulp. Dus
wanneer uw leven in direct gevaar is. Bijvoorbeeld als u of iemand anders
zwaargewond is en dringend medische hulp nodig heeft. Of wanneer u
getuige bent van een misdrijf. Bijvoorbeeld geweld, moord, een inbraak of
diefstal.
https://www.rijksoverheid.nl/onderwerpen/alarmnummer-112/vraag-enantwoord/wanneer-112-bellen,
29-11-2015 13:49
182 . http://www.mayoclinic.org/first-aid/first-aid-cpr/basics/art-20056600, 29-
11-2015, 13:55
Cardiopulmonary resuscitation (CPR) is a lifesaving technique useful in many
emergencies, including heart attack or near drowning, in which someone's
breathing or heartbeat has stopped.
183 The New International Version. (2011). (Ps 91:1). Grand Rapids, MI:
Zondervan.
184 Bratcher, R. G., & Reyburn, W. D. (1991). A translator’s handbook on the
book of Psalms (p. 801). New York: United Bible Societies
The psalm opens with a statement of assurance of God’s protection, which he
provides for all who avail themselves of it. The two lines of verse 1 are
synonymous: dwells and abides; shelter and shadow; the Most High (see 7:17) and
the Almighty (see 68:14). The verb in verse 1b translated abides means “spend
the night” (see 55:7b). In verse 1b shadow is probably an allusion to “the
wings” of Yahweh.
.
185 The New International Version. (2011). (Ps 91:9–12). Grand Rapids, MI:
Zondervan.
186 Park CL, Aldwin CM, Soyoung C, George L, Suresh DP, Bliss D (2015).
Spiritual peace predicts 5-year mortality in congestive heart failure patients. Health
Psychology, E-pub ahead of press.
http://www.spiritualityandhealth.duke.edu/index.php/publications/crossroad
s
187 Whoever dwells in the shelter of the Most High will rest in the shadow
of the Almighty. Psalm 91:1
189

188 The Holy Bible: English Standard Version. (2001). (Ps 23:1–3). Wheaton:
Standard Bible Society.
189 The New International Version. (2011). (Ge 32:32). Grand Rapids, MI:
Zondervan.
190 Barry J.D, The Lexham Biblical Dictionary, 2015, WA, Lexham Press.
Dietary Law – Sciatic Nerve.
Unlike the prior prohibitions, the exclusion from eating the sciatic nerve is a
custom, not a regulation. Genesis 32:32 links the avoidance of the sciatic nerve
with the laming of Jacob. Modern kosher dietary laws prohibit the eating of
the hind quarters of any mammal or domesticated animal from which the
sciatic nerve has not been excised.
191 The New International Version. (2011). (Ac 2:42). Grand Rapids, MI:
Zondervan.
192 Ibid Ac 2:46–47.
193 Brand, C., Draper, C., England, A., Bond, S., Clendenen, E. R., & Butler,
T. C. (Eds.). (2003). Sincerity. In Holman Illustrated Bible Dictionary (p. 1509).
Nashville, TN: Holman Bible Publishers.
Sincerity- Personal quality of living life from a pure motive without deceit.
Associated with words or ideas like “truth” (1 Cor. 5:8), “genuineness” (2 Cor.
8:8), “godliness” (2 Cor. 1:12), and preaching the gospel sincerely (2 Cor. 2:17).
194 The New International Version. (2011). (1 Pe 2:1). Grand Rapids, MI:
Zondervan.
190

195 Knight Steel, M.D., Paul M. Gertman, M.D., Caroline Crescenzi, B.S.,
and Jennifer Anderson, Ph.D., Iatrogenic Illness on a General Medical Service at a
University Hospital, N. Engl J Med 1981; 304:638-642,March 12, 1981,
http://www.nejm.org/doi/full/10.1056/NEJM198103123041104, 13-03-2016,
14:50
“We found that 36 per cent of 815 consecutive patients on a general medical
service of a university hospital had an iatrogenic illness. In 9 per cent of all
persons admitted, the incident was considered major in that it threatened life
or produced considerable disability. In 2 per cent of the 815 patients, the
iatrogenic illness was believed to contribute to the death of the patient.
Exposure to drugs was a particularly important factor in determining which
patients had complications.”
196 Petersen, Dale, Iatrogenic Illness; A Growing threat,
http://www.drdalepeterson.com/Iatrogenic-Illness_3.html, 13/03/2016 12:00
197 Ibid.
198 Puchalski CM. The role of spirituality in health care. Proceedings (Baylor
University Medical Center). 2001;14(4):352-357.
http://www.ncbi.nlm.nih.gov/pmc/articles/PMC1305900/
199 Therefore many of the Jews who had come to visit Mary, and had seen
what Jesus did, believed in him. But some of them went to the Pharisees and
told them what Jesus had done. Then the chief priests and the Pharisees called
a meeting of the Sanhedrin.
“What are we accomplishing?” they asked. “Here is this man performing
many signs. If we let him go on like this, everyone will believe in him, and then
the Romans will come and take away both our temple and our nation.” (John
11:45-48)
200 Very truly I tell you, whoever believes in me will do the works I have
been doing, and they will do even greater things than these, because I am
going to the Father. John 14:12-13
201 Jesus went throughout Galilee, teaching in their synagogues,
proclaiming the good news of the kingdom, and healing every disease and
sickness among the people. (Mathew 4:23)
202 http://www.newworldencyclopedia.org/entry/Alexander_Fleming , 8-
12-2015, 20:33
191

203 Mayhue, R. L. (2001). The Biblical Pattern for Divine Healing (p. 4). The
Woodlands, TX: Kress Christian Publications. (See appendix for full list)
204 The New International Version. (2011). (Dt 32:39). Grand Rapids, MI:
Zondervan.
205 Mayhue, R. L. (2001). The Biblical Pattern for Divine Healing (p. 4). The
Woodlands, TX: Kress Christian Publications.
206 McGraw-Hill Concise Dictionary of Modern Medicine. 2002 First, do no
harm. (n.d.). Retrieved December 19 2015.
From http://medical-dictionary.thefreedictionary.com/First%2c+do+no+harm
207 Mayhue, R. L. (2001). The Biblical Pattern for Divine Healing (p. 4). The
Woodlands, TX: Kress Christian Publications, pg. 18.
Galatians 4:13–15—Paul was ill, Philippians 2:25–30—Epaphroditus was ill, 1
Timothy 5:23—Timothy was ill, 2 Timothy 4:20—Trophimus was ill. Neither
John nor Peter mention historical instances of first century healing in their
canonical writings
208 Ibid
209 Higginson, R. (1994). The world of business. In Pastoral ethics (p. 184).
London: Lynx Communications.
“Dr May denies that miraculous healings which closely resemble those of
Christ occur more than extremely rarely today, and argues that though God
could give supernatural healing today, it is not part of his normal provision.”
210 Higginson, R. (1994). The world of business. In Pastoral ethics (p. 184).
London: Lynx Communications.
211 The New International Version. (2011). (Ps 42:2). Grand Rapids, MI:
Zondervan.
212 Ibid Ps 63:1
213 Ibid Mt 5:6
214 Ibid Jn 4:13–14.
192

215 Ibid Re 7:16–17.
216 http://www.prime-international.org/whatiswholepersonmedicine.htm,
20/12/2015 13:18
PRIME grew from a UK initiative in postgraduate medical education during
the 1990s, which was recognized by an award for services to medical
education from the British Postgraduate Medical Foundation and received the
accolade "The Best Course Ever" in a faculty newsletter of the Royal College of
GPs.
217 Wurtzel Elizabeth, 1994, Prozac Nation, New York New York, The
Berkley Publishing Group, p 22.
218 Koenig Harold,
http://www.spiritualityandhealth.duke.edu/index.php/cme-videos, transcript
30/12/2015 p.13
219 “My sheep hear my voice, and I know them, and they follow me” John
10:27, American Standard Version. Oak Harbor, WA: Logos Research Systems,
Inc., 1995.
220 Koenig Harold,
http://www.spiritualityandhealth.duke.edu/index.php/cme-videos, transcript
30/12/2015 p.17
221 The New International Version. (2011). (Mt 11:28). Grand Rapids, MI:
Zondervan.
222 Henry, M. (1994). Matthew Henry’s commentary on the whole Bible:
complete and unabridged in one volume (p. 1891). Peabody: Hendrickson.
223 Koenig Harold,
http://www.spiritualityandhealth.duke.edu/images/pdfs/CME2%20Guide.pdf
, pg 3, 31-12-2015, 10:28
224 Ibid
225 Ibid
226 Ibid pg. 21
193

227 Koenig Harold,
http://continuingeducation.dcri.duke.edu/moodle/file.php/962/Integrating_Sp
irituality/CME3_Guide.pdf pg: 16
228 The New International Version. (2011). (Ro 13:9–10). Grand Rapids, MI:
Zondervan.
229 Vermandere M 1 , Warmenhoven F 2 , Van Severen E 2 , De Lepeleire
J 2 , Aertgeerts B 2 .
2015 Sep 16. Spiritual history taking in palliative home care: A cluster
randomized controlled trial. Palliat Med. pii: 0269216315601953. [Epub ahead
of print]
http://www.ncbi.nlm.nih.gov/pubmed/26376936?dopt=Abstract
230 Mack-Tatum, Donna Robinson, "Developing a Congregational Care
Model: Mount Olive Baptist Church" (2013). Doctoral Dissertations and
Projects. Paper 721.
http://digitalcommons.liberty.edu/doctoral/721
231 Koenig Harold, (Phelps et al. (2009). Religious coping and use of intensive
life-prolonging care near death in patients with advanced cancer. Journal of the
American Medical Association, 301 (11), 1140-1147)
http://www.spiritualityandhealth.duke.edu/images/pdfs/CME2%20Guide.pdf
, pg 19, 31-12-2015, 11:22
232 The New International Version. (2011). (Mt 11:15). Grand Rapids, MI:
Zondervan.
233 Ibid Mt 11:28–30
234 http://www.salvationarmy.org/ihq/healthprinciples, 2-01-2016, 11:55
“The role of the institution in Salvation Army ministry is not limited to
hospitals and clinics. Across the world The Salvation Army has significant
institutional presence. In addition to 20 general hospitals, 45 maternity
hospitals and 123 health centres/clinics, The Salvation Army, working in 116
countries, has many other ‘institutional’ programmes. For example, 440
hostels for homeless people, 228 children’s homes, 116 homes for elderly
194

people, 60 homes for disabled people, 12 homes for blind people, 57 remand
and probation homes, 41 homes for street children, 41 mother and baby
homes, 77 care homes for vulnerable people, 104 centres for people seeking
refuge and 204 residential programmes for people with addiction
dependency. The Salvation Army has 2,286 education institutions which offer
similar opportunities for ministry.”
235 Ibid
236 Balboni, M.J.,2014, The relationship between Medicine, Spirituality and
Religion: Three Models for Integration, J. Relig. Health, 53: 1586 -1598
237 Sulmasy, D.P., 2002, A Biopsycosocial-spiritual model for the care of patients
at the end of life. Gerontologist, 42-3,24-33.
238 Balboni, M.J.,2014, The relationship between Medicine, Spirituality and
Religion: Three Models for Integration, J. Relig. Health, 53: 1586 -1598
239 Ibid. pg 1589.
240 http://www.salvationarmy.org/ihq/healthprinciples, 2-01-2016, 13:49
241 The New International Version. (2011). (2 Ki 20:7). Grand Rapids, MI:
Zondervan.
242 Ibid Lk 10:33–35
243 Duffin,Jacalyn, 2009, Medical Miracles, Doctors, Saints and Healing In the
Modern World, New York, oxford University press, pg. 189
244 Ibid, pg 215
245 Swete, Henry Barckley, 1915, The Holy Catholic Church, A Study In The
Apostles Creed,London, macmillan and Co,pg. 241.
246 The New International Version. (2011). (Jn 14:6). Grand Rapids, MI:
Zondervan.
247 Duffin,Jacalyn, 2009, Medical Miracles, Doctors, Saints and Healing In the
Modern World, New York, oxford University press, pg. 7
248 Ibid pg. 8
249 The New International Version. (2011). (Php 2:10–11). Grand Rapids, MI:
Zondervan.
195

250 https://www.nlm.nih.gov/visibleproofs/exhibition/rise.html, 10-01-2016
14:29
251 Duffin, Jacalyn, 2009, Medical Miracles, Doctors, Saints and Healing In the
Modern World, New York, oxford University press, pg. 31
252 Ibid, pg 75
253 Ibid pg 143
254 Ibid, pg. 147
255 The New International Version. (2011). (Mt 6:5–8). Grand Rapids, MI:
Zondervan.
256 Duffin, Jacalyn, 2009, Medical Miracles, Doctors, Saints and Healing In the
Modern World, New York, oxford University press, pg. 150
257 Ibid.
258 The New International Version. (2011). (Dt 11:2–7). Grand Rapids, MI:
Zondervan.
259 Ibid Mt 4:23–25
260 Ibid Php 4:6
261 Craig, Ron, The Once And For All Truth About Sickness And Healing,
Xlibris Corporation, 2009, chap. 2 pg. 5
262 Wright, Bradley, Why Do Christians Leave the Faith? Breaking-up With A
God Who Failed Them, Patheos, November 22, 201,
http://www.patheos.com/blogs/blackwhiteandgray/2011/11/why-dochristians-leave-the-faith-breaking-up-with-a-god-who-failed-them/
263 Hughes Kent R.,1989, Mark; Jesus Servant and Savior, Westchester
Illinois, Crossway Books, Chapter 2- Unbelieving faith.
POWER COMES THROUGH PRAYER (vv. 28, 29)
196

“Mark tells us: “After Jesus had gone indoors, his disciples asked him
privately, ‘Why couldn’t we drive it out?’ He replied, ‘This kind can come out
only by prayer’” (vv. 28, 29).
“During those six days that Jesus was gone, the disciples had gone about
their work, preaching and casting out evil spirits as usual. When they came to
the particularly stubborn demon in the boy, they tried and failed. Then
another tried. Then several tried, and they tried again, but nothing worked.
Why? The answer is, they were self-deceived in somehow thinking that the
gift they had received for exorcism was under their own control and could be
exercised at will. Thus, they did not think to pray! They forgot that there had
to be radical dependence if God’s power was to course through their lives.
Jesus was teaching them that the faith which brings power is a faith that prays. The
demon would have long been history if the disciples had given themselves to
believing prayer!”
264 Robertson, A.T. Word Pictures in the New Testament. Nashville, TN:
Broadman Press, 1933.
Save by prayer (εἰ μη ἐν προσευχῃ [ei mē en proseuchēi]). The addition of “and
of fasting” does not appear in the two best Greek manuscripts (Aleph and B).
It is clearly a late addition to help explain the failure. But it is needless and
also untrue. Prayer is what the nine had failed to use. They were powerless
because they were prayerless. Their self-complacency spelled defeat. Matt.
17:20 has “because of your little faith” (ὀλιγοπιστιαν [oligopistian]). That is
true also. They had too much faith in themselves, too little in Christ. “They
had trusted to the semi-magical power with which they thought themselves
invested” (Swete). “Spirits of such malignity were quick to discern the lack of
moral power and would yield to no other” (ibid.).
265 The New International Version. (2011). (Jn 10:27–28). Grand Rapids, MI:
Zondervan.
266 The New International Version. (2011). (John 3:16-17). Grand Rapids, MI:
Zondervan.
“For God so loved the world that he gave his one and only Son, that whoever
believes in him shall not perish but have eternal life. For God did not send his
Son into the world to condemn the world, but to save the world through
him.”
197

267 http://www.lyricsfreak.com/p/paul+simon/the+boxer_20105976.html
21/03/2016 20:26 Simon, Paul. The Boxer, lyrics.
268 The New International Version. (2011). (2 Ti 4:3–4). Grand Rapids, MI:
Zondervan.
269 Ibid Mt 8:4
270 When Jesus came down from the mountainside, large crowds followed
him. 2 A man with leprosy l came and knelt before him and said, “Lord, if you
are willing, you can make me clean.”
3
Jesus reached out his hand and touched the man. “I am willing,” he said.
“Be clean!” Immediately he was cleansed of his leprosy. 4 Then Jesus said to
him, “See that you don’t tell anyone. But go, show yourself to the priest and
offer the gift Moses commanded, as a testimony to them.”
271 The New International Version. (2011). (Jn 9:7). Grand Rapids, MI:
Zondervan.
272 Peterson, E. H. (2005). The Message: The Bible in contemporary language
(Lk 11:29). Colorado Springs, CO: NavPress.
273 The New International Version. (2011). (Jas 1:22–25). Grand Rapids, MI:
Zondervan.
274 Ibid Mk 16:9–11
275 Ibid Mk 16:12–13
276 Ibid Mk 16:15
277 Ibid Jas 5:13–14
278 Martens, E. A. Jeremiah. Believers Church Bible Commentary. Scottdale,
PA: Herald Press, 1986.
SHALOM - A Hebrew term for peace which describes comprehensive wellbeing
279 Peterson, E. H. (2005). The Message: The Bible in contemporary language
(Ps 119:57). Colorado Springs, CO: NavPress.
198

280 The New International Version. (2011). (Pr 3:7–8). Grand Rapids, MI:
Zondervan.
281 Newheiser, Jim. Opening up Proverbs. Opening Up Commentary.
Leominster: Day One Publications, 2008.
The opposite of fearing the LORD is to ‘be wise in your own eyes’. Those who
fear God are humble. They realize that their own reasoning is tainted by sin:
they have been wrong before, and they will probably be wrong again.
Therefore, they are eager to gain wisdom from God so that they won’t keep
falling on their faces. Modern education is failing because it encourages
students to be wise in their own eyes. It excludes God, who is the source of all
truth, and teaches students to look solely to man for knowledge.
282 The New International Version. (2011). (Pr 3:9–10). Grand Rapids, MI:
Zondervan.
283 Lazy hands make for poverty, but diligent hands bring wealth.
Proverbs 10:4
284 The Archbishops Council, A Time to Heal, 2000, London, Church House
Publishing, pg. 208.
285 Ibid. pg 221
286 John5:6
287 Matthew 11:28-30
288 Matthew 6: 25-27
289 John 4:7
290 Luke 19:1-5
291 Luke 5:6, Matthew 16:19
292 Luke 7:2-10
293 Matthew 14:15-21
199

294 John 2:7-9
295 John 11:41-43
296 Luke 9:42
297 Matthew 28:16-20
298 Jeremiah 29:13
299 Mayhue, R. L. (2001). The Biblical Pattern for Divine Healing (p. 4). The
Woodlands, TX: Kress Christian Publications.
200