“And these signs shall follow them that believe; In my name shall they cast out devils, they shall speak with new tongues; They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover” (Mark 16:17-18).
Medicine and Politics
Especially if you live in the United States, it is almost impossible not to have followed the recent drama over medicine in the US congress. After an almost herculean struggle, the congress, as urged by President Obama, passed a landmark medical bill. This expanded medical coverage and modified many of the current practices of the insurance companies, which are the primary tool of delivering medical coverage here in the USA. It was a campaign noted more for the heat generated than the light shone on the problem. It certainly polarized the country, and if you discuss the newly passed act with Christadelphians, you will doubtless find strong opinions on the topic. And these opinions are often influenced by “facts” — some of which reflect the untruths and half-truths floating around in newspapers and on the Internet. Which raises the question: should Christadelphians have opinions on the appropriate methods of delivery of medical care — or should we just put our trust in the Lord?
The Healing Power of Prayer
Many years ago, after prolonged discussions, one of the locals at a plant I worked at in Tennessee described a service at one of the little churches that practiced snake handling as a method of faith healing. They practiced a highly dangerous form of worship, convinced of the power of God to protect them from any illness, and even though many of their practitioners have died from snake bites, they ascribe this to a lack of faith on the part of those bitten. It was a most interesting description, although he would not tell me exactly where was the little church, one affiliated with the “Churches of God with Signs Following”. It was described to me as mostly a fairly typical Pentecostal service, but behind the preacher was a cage with rattlesnakes, and the preacher actually picked one up during the highly emotional service. Healing acts were performed, but it was the snake handling that fascinated me (and which was and is illegal in Tennessee). There was no reported drinking of poison, although strychnine is drunk in such churches on occasion. The purported basis of the whole activity is from the passage in Mark above.
Although this was an extreme example, belief in some form of faith healing is quite common in the USA. There have been several well publicized cases of parents being prosecuted for refusing medical care for their children: this last March an Oregon couple were sentenced to six months in prison (one month per year for six years) for permitting their son to die of a treatable urinary blockage.1
It is also not unknown for Christadelphians to have been troubled by the claims of some of these so-called “Faith Healers.” I know of one ecclesia in North America that was so troubled it actually amended its constitution to prohibit a belief in faith healing. This is quite uncommon, and all would reject any idea that Spirit gift possession is possible today, or that the gift of healing, following the pattern available in the early Church, is available today.
However, to deny the present day existence of Spirit gifts is not to deny
- God has (and still can if He wishes) answered the prayer of faith to heal the sick2.
- That some “cures” can be effected at faith healing meetings.
It must, however, be stressed that there is copious evidence, in both secular and Christadelphian literature, that there is no evidence that any organic disease can be cured by “faith healing.” The fact is, many illnesses will cure themselves, without medical intervention. And it is into this category that most all of the “faith healing” cures fall. In addition, to quote from Alan Fowler
“The ability of the body to resist disease is also affected by our mental state. As Solomon said, ‘A cheerful heart is a good medicine’ (Prov. 17:22), and it is well known that sad and bereaved people have a higher mortality. There is also a group of bodily illnesses which are profoundly affected by our state of mind. These psychosomatic diseases include migraine, irritable colon and certain skin complaints. Occasionally physical disorders may be entirely mental in origin, such as hysterical paralysis.”3
Thus it is established that prayer, both by and for the sick, can be hugely beneficial. The Biblical precedent seems to be to combine prayer and medical intervention. To cite two examples:
“Turn again, and tell Hezekiah the captain of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord… And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered” (2Kgs 20:5,7).
And again, from the New Testament
“Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: And the prayer of faith shall save the sick” (James 5:14-15).
In both cases, it can be seen that a medical intervention (hot poultice, oil) was combined with prayer. We no longer have “elders” in the sense of that used in the time of the Apostles: these were not only elders in name and office, but also elders (or superiors) in power, having the gifts of the Holy Spirit at their disposal. But to doubt the efficacy of prayer goes against both medical as well as Biblical evidence. Not for nothing did Jesus commend those who visited the sick (Matthew 25:36). The spiritual uplift given by visitors is particularly appreciated in the isolation experienced in the modern hospital setting, or the loneliness of one’s home. There is huge support within the Brotherhood for those suffering from lengthy diseases – much of it given by the sisters. And the knowledge that, when sick, we can rely on our brothers and sisters in the Lord to offer prayer on our behalf is a strong comfort. To continue on in James “The effectual fervent prayer of a righteous man availeth much” (v 16).
The Healing Power of Modern Medicine
As we have shown, the Biblical prescription is to accept and seek out medical intervention, while putting our prayerful trust in the LORD. For most of us, modern medical technology offers us the opportunity to enjoy a much longer, largely healthier, life than our ancestors. We only have to think of John Thomas, who died at age 65 of an ailment that would have been a minor inconvenience at worst in this day and age. And there are few Christadelphians that do not avail themselves of all the benefits that modern technology can offer. In addition, most do it without any consideration of the costs involved, and expect to receive the most advanced care without delay. The typical employee, or Medicare beneficiary, is largely insulated from any costs, and receives prompt care of the most advanced nature. (Which is the situation in the at least in the USA.) However, for some, lack of insurance or limited coverage inhibits full access. Emergency care is not denied, but non-life threatening ailments are not covered, and the patient is billed in any case. In addition, for some the existence of a pre-existing condition makes insurance almost impossible to obtain. And it would surprise many to know that in a few cases, the rules of the USA program for medical assistance for the poor or handicapped actually legislates against marriage: those who want to marry can potentially lose their coverage if they do so.
Of course, in many such situations the Christadelphian community will offer assistance, and we must encourage those in need to make their situation known. We accept that such help is for some both difficult to ask for, and embarrassing to accept, but many have been so helped, and we expect these needs will continue. It behooves of brothers and sisters to make themselves aware of those in need of such help.
Obamacare
The current health care initiative in the USA, often called “Obamacare” by its critics, is designed to help ameliorate the problems of lack of full coverage. It does so, in the view of some, at a cost that is too high and at a sacrifice of individual freedom.
As believers, we accept that “there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation” (Rom 13:1-2). We must stand ready to help those that fall through the cracks of the medical system. We should not only pray for the afflicted, but offer material assistance as required. And let us not follow the pattern of King Asa who “was diseased in his feet, until his disease was exceeding great: yet in his disease he sought not to the Lord, but to the physicians (2Chron 16:12). It is our obligation, as Christadelphians, to seek the help of the LORD, even as we seek help from physicians. And whether or not we approve of “Obamacare,” it is our duty “To visit the fatherless and widows in their affliction” (James 1:27); not only to visit, but to pray for, and materially help the sick. And this applies particularly to those afflicted by lack of medical care, for whatever cause. Although we do not rely on faith healing, we recognize the power of prayer, and acknowledge it is within the power of our God to heal the sick, whether it is of physical or spiritual sickness.
The Origin of the Organic World – Part One